many shall see it and fear and shall trust in the Lord. Paraphrase 3. Thus hath he given me abundant matter of praise and thanksgiving unto his blessed name who hath thus magnified his mercy to me And this dealing of his with me may well allure all men to the consideration of it and thereby to the performing of all faithful obedience and placing their full trust and adherence on him 4. Blessed is the man that maketh the Lord his trust and respecteth not the proud nor such as turn aside to lies Paraphrase 4. There being no such happy man as he that relyes not on any wit or aid or strength of man but reposeth his full trust in God and on that security never applyes himself to the practises of atheistical insolent deceitful men in hope to gain any thing by such arts as these 5. Many O Lord my God are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee If I would declare and speak of them they are more than can be numbred Paraphrase 5. O thou God of power and fatherly goodness toward me thou hast abounded to me in thy rich mercies thy works and thy counsels of grace to us are wonderful and inexpressible I would fain make some acknowledgment thereof to thee but they surpass my arithmetick to recite much more to make a just valuation of them 6. Sacrifice and offering thou didst not desire mine eare hast thou opened Burnt-offering and sacrifice thou hast not required Paraphrase 6. Above all is that admirable work of thy mercy in giving the Messias In stead of the legal sacrifices of all sorts which were but shadows of this great evangelical mercy thou hast decreed that thine eternal Son shall assume our humane nature and therein abundantly fulfil all that which the sacrifices and oblations did faintly prefigure and thereby take away sin which the legal observances were not able to do 7. Then said I Lo I come in the volume of the Book it is written of me Paraphrase 7.8 At this coming of the Messias therefore the ordinances of Mosaical sacrifices shall be abolished and the eternal Son of God shall agree and contract with his Father to perform that perfect obedience to his laws and to offer up himself such a divine and spotless sacrifice for the sins of the whole world as shall most effectually tend to the working an expiation for sin and bringing men to the performance of holy sincere obedience to God thus visibly exemplified to them by Christ and consequently to salvation And upon this intuition he shall most gladly and with all delight and joy set about the whole will and counsel of God and go through the office assigned him very chearfully and heartily Another sense of the words as understood of David himself see in note d. 8. I delight to do thy will O my God yea thy law is within my heart 9. I have preach't righteousness in the great congregation loe I have not refrained my lips O Lord thou knowest Paraphrase 9. I will proclaim this and all other thy works of evangelical infinite mercy before all that acknowledge and profess thy service my tongue shall never be confined or silent in this matter any more than as thou knowest hitherto it hath been 10. I have not hid thy righteousness within my heart I have declared thy faithfulness and thy salvation I have not concealed thy righteousness and thy truth from the great congregation Paraphrase 10. This goodness of thine this performance of all thy rich promises this work of redemption and spiritual deliverance is too great to be meditated on in silence 't is fit to be proclaimed aloud to be promulgated to all men in the world 11. Withhold not thou thy tender mercies from me O Lord let thy loving-kindness and thy truth continually preserve me Paraphrase Be thou therefore pleased not to be confined or restrained in thy bowels toward me at this time but shew forth thy compassions to me Thou art good and gratious and faithfully performest all that thou ever promisest O let thy promised mercy be continually made good to me for my deliverance from all dangers 12. For innumerable evils have compassed me about mine iniquities have taken hold upon me that I am not able to look up they are more than the hairs of my head therefore my heart faileth me Paraphrase 12. And this most seasonably at this time now that I am surrounded with so many dangers now that the punishments which my sins have most justly deserved my multiplyed crying innumerable sins have so violently seized upon me cast me into a black and comfortless condition 13. Be pleased O Lord to deliver me O God make hast to help me Paraphrase 13. O blessed Lord let it be thy good pleasure to afford me speedy deliverance out of it 14. Let them be ashamed and confounded together that seek after my soul to destroy it let them be driven backward and put to shame that wish me evil Paraphrase 14. Let not them prosper and succeed in their attempts that design to take away my life or do me any other mischief but do thou please to discomfit and disappoint them all And this I am confident thou wilt do 15. Let them be desolate for a reward of their shame that say unto me Aha Aha Paraphrase 15. And reward their abominable actions with confusion and desolation that triumph over me in my distress and scoffe at my placing my affiance and trust in God 16. Let all those that seek thee rejoyce and be glad in thee Let such as love thy salvation say continually The Lord be magnified Paraphrase 16. By this means shall all pious men that place their trust in thee and depend onely on thy aids and rescue be incouraged for ever in their hopes and adherence on thee and praise and magnifie thy mercies and applaud thee for them 17. But I am poor and needy yet the Lord thinketh upon me Thou art my help and my deliverer make no tarrying O my God Paraphrase 17. How low soever my condition is my comfort is that God hath a fatherly care of me On thee O Lord is all my trust whether for deliverance or relief O defer not the interposition of thy hand but hasten speedily to my succour Annotations on Psal XL. V. 2. Horrible pit From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personnit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a noise or loud sounding and being applied to a pit is a resounding pit or a pit of sounding it signifies the depth and watryness of it from the conjunction of which proceeds a profound noise or sound when a stone or any such thing is thrown into it Thus the Chaldee understand it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a tumultuous noise The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
a pitiful addition in the scales so many pounds less than nothing is the utmost that can be affirmed of it and when you have fetcht out your last reserve all the painted air the only commodity behind that you have to throw into that scale the reputation and honour of a gallant vain-glorious sinner that some one fool or madman may seem to look on with some reverence you have then the utmost of the weight that that scale is capable of and the difference so vast betwixt them such an inconsiderable proportion of straw stubble to such whole Mines and Rocks of Gold and Silver and precious Stones that no man that is but able to deal in plain numbers no need of Logarithms or Algebra can mistake in the judgment or think that there is any profit any advantage in gaining the whole world if accompanied with the least hazard or possibility of losing his own soul and therefore the running that adventure is the greatest idiotism the most deplorable woful simplicity in the World The same proportion would certainly be acknowledged in the second place betwixt the command of Christ on one side high rational venerable commands that he that thinks not himself so strictly obliged to observe cannot yet but revere him that brought them into the World and deem them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Royal and a gallant Law whilst all the whole Volume or Code of the Law of the Members hath not one ingenuous dictate one tolerable rational proposal in it only a deal of savage drudgery to be performed to an impure tyrant sin and pain being of the same date in the world and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both and the more such burthens undergone the more mean submissions still behind no end of the tale of Brick to one that is once ingaged under such Egyptian Kiln and Task-masters And for the terrors in the last place there are none but those of the Lord that are fit to move or to perswade any the utmost secular fear is so much more impendent over Satan's than God's Clients the killing of the body the far more frequent effect of that which had first the honour to bring death into the world the Devil owning the title of destroyer Abaddon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inflicting diseases generally on those whom he possest and Christ that other of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Physician and the Saviour that hath promises of long life annexed to some specials of his service that if it were reasonable to fear those that can kill the body and afterwards have no more that they can do i. e. are able by the utmost of their malice and Gods permission but to land thee safe at thy fair Haven to give thee Heaven and bliss before thy time instead of the many lingring deaths that this life of ours is subject to yet there were little reason to fear or suspect the fate in Gods service far less than in those steep precipitous paths which the Devil leads us thorow And therefore to be thus low-bell'd with panick frights to be thus tremblingly dismayed where there is no place of fear and to ride on intrepid on the truest dangers as the Barbarians in America do on Guns is a mighty disproportion of mens faculties a strange superiority of phansie over judgment that may well be described by a defect in the power of numbering that discerns no difference between Ciphers and Millions but only that the noughts are a little the blacker and the more formidable And so much for the third branch of this character There is yet a fourth notion of simplicity as it is contrary to common ordinary prudence that by which the politician and thriving man of this world expects to be valued the great dexterity and managery of affairs and the business of this world wherein let me not be thought to speak Paradoxes if I tell you with some confidence that the wicked man is this only impolitick fool and the Christian generally the most dextrous prudent practical person in the world and the safest Motto that of the Virtutem violenter retine the keeping vertue with the same violence that Heaven is to be taken with not that the Spirit of Christ infuses into him the subtleties and crafts of the wicked gives him any principles or any excuse for that greater portion of the Serpentine wisdom but because honesty is the most gainful policy the most thriving thorow prudence that will carry a man farther than any thing else That old principle in the Mathematicks That the right line comes speediliest to the journeys end being in spight of Machiavel a Maxim in Politicks also and so will prove till Christ shall resign and give up to Satan the oeconomy of the World Some examples it is possible there may be of the Prosperum Scelus the thriving of villainy for a time and so of the present advantages that may come in to us by our secular contrivances but sure this is not the lasting course but only an anomaly or irregularity that cannot be thought fit to be reckoned of in comparison of the more constant promises the long life in a Canaan of Milk and Honey that the Old and New Testament both have ensured upon the meek disciple And I think a man might venture the experiment to the testimony and trial of these times that have been deemed most unkind and unfavourable to such innocent Christian qualities that those that have been most constant to the strict stable honest principles have thrived far better by the equable figure than those that have been most dextrous in changing shapes and so are not the most unwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if there were never another state of retributions but this Whereas it is most scandalously frequent and observable that the great Politicians of this world are baffled and outwitted by the Providence of Heaven sell their most pretious souls for nought and have not the luck to get any money for them the most unthrifty improvident Merchandise that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 folly Psal xlix 13 which the lxxii render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scandal the most piteous offensive folly the wretchedst simplicity in the World You would easily believe it should not stand in need of a farther aggravation and yet now you are to be presented with one in my Text by way of heightning of the Character and that was my second particular that at first I promised you made up of two farther considerations first the loving of that which is so unlovely secondly the continuing in the passion so long How long you simple ones will you love c. First The degree and improvement of the Atheists folly consists in the loving of it that he can take a delight and complacency in his way to be patient of such a course gainless service such scandalous mean submissions had been reproach enough to any that had not divested
〈◊〉 〈◊〉 simul it is no more then to be met or assembled together Thus it is twice interpreted by the lxxii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they assembled here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal xxxi 13 and as it there notes an hostile assembling to take away his life so it is here also Accordingly a Jewish-Arabick Translation in the possession of learned M. Pâ—cock renders it All of them assembled themselves in companies confirming it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal xxxi 13 and my soul enter not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their Assembly Gen. xlix 6 And so it evidently imports in the first and historical sence their assaultinâ— and invading David with their heathen Armies but in the prophetical their assembling in the Sanhedrim to put Christ to death This the Targum designed in rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar translates exactly convenerunt in unum they met together or joyned either as Soldiers do in an Army or as Senators in a Councel in the former way against David in the latter against Christ V. 3. Cords The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily rendered cords doth in all reason add somewhat to the bands in the beginning of the verse and then it is probable that the LXXII are in the right which herâ—â—â— as xxxix 10 have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoke Thus the Syriack and Arabick and Aethiopick and vulgar all agree reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugum corum their yoke and thus the sence is perspicuous Bands are useful to tye on yokes and accordingly we find in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa v. 18 the band of a yoke of an heifer that which tyes it fast upon the neck that it cannot be cast off till first the band be broken Thus therefore it here lies first breaking the bands and then casting away the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoke And this is most agreeable to the Context which treats of renouncing subjection which is in all idioms vulgarly expressed by a yoke bound on the neck of any whereas the bands and cords are more agreeable to a state of captivity and imprisonment which is not appliable to this place for the Philistims c. were not prisoners to David when they were supposed thus to speak but such as feared the rising power of David that they should be made subjects of his Kingdom or rather that disclaim'd that yoke of God refused obedience to those Commandments by which that holy people was governed would not endure the Jewish Laws which as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bands or thongs bound this yoke upon their necks Accordingly the fore-mentioned Jewish Arabick translation thus renders the place Let us break or cut off from us the bands of these two the Lord and his Anointed and cast their reins from us i. e. saith he their injunctions and prohibitions And proportionable to these were the Jews and Heathens in the Prophetick sence which would not endure Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the yoke of purity and sincere obedience no slavish bands or chains but an easie nay gracious yoke which alone he now imposed on them but would not be endured by those hypocrites As for the origination of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel complicavit constrinxit it very fitly belongs to such a yoke as Oxen or labouring Cattel are used to it is made by wreathing and complicating and it constrains and binds together those cattle that are thus yoked Another interpretation this third verse is capable of so as to appertain to David and to be his speech and not the saying of the Heathen to this sence though these Nations consult and plot against us to keep us under and scorn and rage at our late good successes yet now we will utterly break their yoke in pieces take the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ii Sam. viii 1 the bridle or government of the Metropolis for which we have in the parallel place 1 Chron. xviii 1 Gath and her daughters out of the hands of the Philistims and subdue them But the former is the more received sence and therefore I have adhered to it in the Paraphrase V. 7. Decree The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insculpsit scripsit decrevit statuit mandavit signifying proportionably many things a writing and so particularly a pact or covenant subscribed by the parties hands a decree a precept a rite c. the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an order an agreement a precept or ordinance or decree and so most of the ancient Interpreters accord the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods oath or decree or statute or his pact and covenant All these notions are of affinity and may here most fitly be put together In the historical sense it was first a decree in heaven immutable then a pact or covenant with David and his seed Psal lxxxix 3 I have made a Covenant with my chosen that confirm'd by oath in the same verse I have sworn unto David my servant and I have sworn by my holiness that I will thus support and not fail David but settle the Kingdom on him and his posterity till Shiloh or the Messias come and withall a command of obedience promulgate to his Subjects and of making peace with him to those that were round about him ver 12. In the mystical sense it principally denotes the Covenant made with and in Christ which Covenant also was under Gods oath an immutable decree the oath which he sware to Abraham Luk. i. 73 and a Law also 1. in respect of Christ requiring somewhat of him he was to suffer and so to enter into his glory to be made perfect or consecrated to his Royal Priesthood by sufferings and 2. in respect of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of faith exacting from us an uniform obedience to him in the exercise of all his Offices and accordingly saith Clemens Stro. 2. p. 168. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Peter in his Preaching stiled our Lord Christ the Law and word of God the Law as well as the Word of God one that revealed Gods whole Evangelical will unto us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law-giver as there it follows and came not to destroy but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up and complete the several Laws which had formerly been given to the World Here only it may be observed that the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here joyned with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be mistaken by Interpreters the LXXII seem to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Lord and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinance of the Lord and so the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord and so the Arabick and Ethiopick the vulgar Praeceptum ejus the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my decree i. e. the Lords v. 4. the precept of the
the world was created for their sakes and their Laws this Paraphrase of theirs being not free from sundry of their dreams Yet may these words bear no ill sense and Gods making and establishing the World for the praises or glory of Israel signifie his great care and kindness and consequently fidelity in performing all his promises to his people The Syriack differ from all the former making the whole verse but a compellation of God in these titles Thou O holy and who sittest in Israel thy glory V. 6. A worm These three verses though they have a first sence historically verified in David at the time of his flying from his enemies yet are they in a much higher and also more literal sense fulfilled in Christ upon the Cross And 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worme is thought to have a special energy in it to denote that kind of worme which is begotten of a grain of coccus or coccinele a red berry that yields the scarlet juice with which they dy cloth of that colour and which is full of those red wormes So Is◠1.18 though your sins be as scarlet the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a worme viz. this scarlet-worme So Lam. 4.5 they that are brought up on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rightly render it scarlet And if it be twice dipt with it then 't is a darker and richer colour Num. 4.8 and is rendred purple by the Chaldee And thus is it a fit title for Christ upon the cross a worme in that he is despised and trodden on and opprest by the Jews and more peculiarly this scarlet worme which being prest yields this rich juice viz. his blood of which this royal scarlet or purple garment is made wherein we may appear before God In token of which he was araied in a scarlet Robe Mat. 27.28 at this time peculiarly of his crucifixion In the next place when he is here styled the reproach of men and despised of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scorn or set at nought and so by the LXXII rightly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one set at nought by the people this is but parallel to that other praediction signally pointing at his crucifixion Isa 53.3 he is despised and rejected of men and farther parallel'd in the story when they rejected him and chose Barabbas Matth. 27.21 when they mocked him v. 29. spit on him v. 30. and mocked him again v. 31. Then for the rest of the words All they that see me laugh me to scorn they are exactly fulfill'd Mat. 27.39 they that passed by reviled him wagging their heads and saying he trusted in God let him deliver him now if he will have him v. 43. As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may best be rendred they put out the lip from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emisit dimisit laxavit noting that way of mocking by the distortion of the mouth or lip and so it agrees with laughing to scorn praecedent and shaking the head subsequent so the Syriack renders it they moved their lips the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cut with the lip as a paraphrase to express reproaching or abusing but the LXXII only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latine Arabick and Aethiopick they spake with their lips as from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for opening which applyed to the lips denoteth speaking with them V. 8. Trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volvit devolvit roll or devolve is used for committing intrusting any thing to another casting ones self on God which is the phrase used used Psal 55.22 cast thy burthen upon the Lord. So Psal 37.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roll thy ways upon the Lord i. e. commit them to him cast them on him farther exprest by the next words trust also in him The LXXII have rendered it according to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath hoped and so the Latine and is fully rendred Matth. 27.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath confided so also the Syriack here and the Arabick by two words he hath believed and confided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the imperative mood and so may fitly be rendred trust in God as a form of reproach so 't is rendred Psal 37.5 But it may possibly be the praeter tense in Kal also as a contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that may by analogy with some other words be used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 8. Delighted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit willed is frequently used for complacuit delectatus est being delighted or pleased with when it hath the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following it And accordingly so the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will in must be rendred taking pleasure in and so must the phrase be rendred Mat. 27.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not if he will have him but if he love him so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also if he delight or have pleasure in him And thus it peculiarly belongs to Christ of whom 't is testified by God at his baptism Matth. 3.17 This is my beloved Son in whom I am well pleased V. 12. Strong Bulls The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be resolved by the context The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies strong and is sometimes applyed to God Psal 132.2 sometimes to Angels Psal 78.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of the strong we duly render Angels food from the LXXII who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes to men Isa 10.13 sometimes to horses Jer. 8.16 and 47.3 and sometimes to bulls when in conjunction with bullocks Isa 34.7 Psal 48.30 and here in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bullocks immediately foregoing So Psal 50.13 speaking of sacrifice the flesh of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be the flesh of bulls or oxen To this it is not amiss to add that Jer. 46.15 the LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words indeed relate to the Aegyptians whose God Apis was and as a God may be so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which oft signifies God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is ordinary in several languages being changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celer and many others those letters are permutabiles But that God of the Aegyptians was originally an Oxe or Bull and then why may it not be thus lightly changed from Abir a Bull And then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Bull also and in Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Greek and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taurus why may not that praefixt to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make
to the unjust impious and withall penurious and griping worldling accordingly so it is he prospereth the former and gives them and their posterities a peaceable and plentiful being here and blasteth and curseth and rooteth out the other 23. The steps of a good man are ordered by the Lord and he delighteth in his way Paraphrase 23. As long as mens actions are conformable to the will of God and the directons which he gives for the guiding of them as the actions of the just and charitable are in an high degree so long are they most acceptable and well-pleasing to him and so sure to be accepted by him 24. Though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand Paraphrase 24. They that are careful of these practises when afflictions befall shall not be ruined by them for God by his secret wayes of providence shall support them under or deliver them out of them 25. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread Paraphrase 25. From the beginning of my life to this day making diligent observation in this matter I am now able truly to pronounce that I never could see or hear of any example of a just and pious and virtuous man that was eminently charitable and merciful-minded that ever brought himself or his posterity to want by that means 26. He is ever merciful and lendeth and his seed is blessed Paraphrase 26. Though he be continually pouring out of his store in works of mercy giving and lending freely to those that want which a man would thiâ—â— sufficient to wast and ruine his worldly plenty and impoverish him or at least his posterity yet he that observes shall find it much otherwise that the posterity of such scatterers generally thrive much the better for it 27. Depart from evil and do good and dwell for evermore Paraphrase 27. And therefore the most prudent thriving course imaginable is this strictly to abstain from all known sin and to be carefully exercised in all good works especially those of mercy and then thou hast the promise of a long and prosperous life here and of heaven and immortal glory hereafter 28. For the Lord loveth judgment and forsaketh not his Saints they are preserved for ever but the seed of the wicked shall be cut off Paraphrase 28. For the lives of just men are acceptable to God and to merciful charitable men peculiarly the promise is made that God will shew them mercy and deal with them as they have dealt with others relieve and support them in their distress and signally prosper them and their posterity and yet farther reserve a rich reward for them in another world whilst his judgments remarkably seise on the posterity of wicked men especially of the unjust and covetous oppressor 29. The righteous shall inherit the land and dwell therein for ever Paraphrase 29. Accordingly you shall observe that just pious and merciful-mindedman of have their peculiar portion of a long and prosperous life in this world they and their posterity if they walk in their steps 30. The mouth of the righteous speaketh wisdom and his tongue talketh of judgment 31. The law of his God is in his heart none of his steps shall slide Paraphrase 30 31. All such mens thoughts and discourses are busied on the true saving not worldly carnal or diabolical wisdom on the practice of virtue and the sincere obedience to all Gods commands And this God is sure to reward with his assistance and support and accordingly preserve them from all evil 32. The wicked watcheth the righteous and seeketh to slay him 33. The Lord will not leave him in his hand nor condemn him when he is judged Paraphrase 32 33. 'T is to be expected indeed that wicked men should use all arts and attempts of treachery to oppress and even to undoe and kill the pious and meek charitable person who is most weakly furnished with worldly aids to repel or secure himself from their malice But then God will interpose for his reliefe and avert their designed violence from him 34. Wait on the Lord and keep his way and he shall exalt thee to inherit the Land when the wicked are cut off thou shalt see it Paraphrase 34. Keep close to God and in obedience to all his laws and in so doing rely and depend with confidence on him and prepare thy self contentedly to bear whatsoever he shall send and doubt not but in his due time he will bring thee to a prosperous condition even in this world unless in his secret wisdom he see it better for thee to expect thy full reward in another world and that is infinitely more desirable to thee and thou shalt live to see his punishments poured out upon the ungodly 35. I have seen the wicked in great power and spreading himself like a green bay-tree Paraphrase 35. It is matter of very vulgar observation that wicked men are very great and formidable for a while flourish and prosper exceedingly and have moreover all seeming advantages to aeternize this prosperity to them and their posterity and are not discern'd to have any thing come cross to hinder their thriving in the world 36. Yet he passed away and loe he was not yea I sought him but he could not be found Paraphrase 36. And yet of a suddain in a trice they are destroyed and no remainder of them is to be found their very memory is utterly gone 37. Mark the perfect man and behold the upright for the end of that man is peace Paraphrase 37. This you may generally observe that sincere and just especially if they be also charitable merciful men do whatever pressures they meet with for a time at length recover a peaceable and prosperous condition to them and their posterity 38. But the transgressors shall be destroyed together and the end of the wicked shall be cut off Paraphrase 38. But wicked men on the contrary come to utter ruine and destruction and though it be long deferred sometimes yet it comes with a vengeance at last to the eradicating them and their posterities 39. For the salvation of the righteous is of the Lord he is their strength in the time of trouble Paraphrase 39. And the account is clear God by his providence delivers the righteous and merciful men defends and supports them in all their distresses 40. And the Lord shall help them and deliver them he shall deliver them from the wicked and save them because they trust in him Paraphrase 40. And a sure tenure they have in his mercy for assistance and preservation from all the machinations of wicked men as being in the number of those that rely and depend on God according to his own promise and so may from his fidelity expect and challenge deliverance Annotations on Psalm XXXVII V. 3. Dwell The latter part of this v. 3.
discovering or searching out as it is in Kamus the great Arabick Dictionary V. 12. Mischievous From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit comes the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an evil event calamity mischief so Psal 41.3 the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hurts we rightly render the noisome or noxious pestilence So Mic. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mischief of his soul and so most probably Prov. 10.3 God will overthrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mischief of the wicked and Prov. 17.4 applyed as here to the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rightly render it a naughty tongue Now because falseness and deceit and lying is generally the means by which the tongue is enabled to hurt therefore the Chaldee here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lye and so the Syriack also and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity by which they frequently signifie falshood also But the more general notion of it for any kind of evil or mischief seems most proper for it in this place that of deceits following in this verse V. 18. Be sorry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies indeed sorrow but that for the future and that is all one with fear or solicitude so Jer. 17.8 shall not be careful in the time of dearth Jer. 42.16 speaking of the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye feared Jer. 49.23 on the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render sorrow it is fear or sollicitude to express the faintheartedness precedent so 1 Sam. 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and take thought i. e. be afraid for us And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be afraid of my sin sollicitous concerning it lest it bring mischief upon me as it justly may The Thirty Ninth PSALM TO the chief Musitian even to Jeduthun a Psalm of David Paraphrase The Thirty ninth Psalm composed on the same occasion as the 37th and 73d viz. on the scandal David took at the prosperity of wicked men whilst he was himself in misery hath also a mixture of contemplation of the vanity of all worldly things as a motive to repress all impatience in whatsoever adversity It was composed by David and committed to Jeduthun a skilful Musitian 1 Chr. 16.41 42. and the Prefect of his Musick 1. I said I will take heed to my wayes that I sin not with my tongue I will keep my mouth with a bridle while the wicked is before me Paraphrase 1. I have stedfastly resolved to keep a very strict guard over my self especially over my tongue that part of me which meets with most frequent provocations at this time when mine adversaries ungodly and wicked men are so successful and prosperous in their wickedness that I have need of all care and resolution to keep me from breaking out into some intemperate passionate speeches as oft as I see or consider them 2. I was dumb with silence I held my peace even from good and my sorrow was stirred Paraphrase 2. My purpose therefore was in the presence of these or when my thoughts or other discourse were on them to keep perfect silence neither to use words to vindicate mine own innocence nor to blame or reprove mine adversaries But whilst I thus restreined my tongue I could not repress my sorrow that was rather increased by this method 3. While I was musing the fire burned then spake I with my tongue Paraphrase 3. And being so it grew by degrees to such an heat and flame that it required some vent toward heaven though I restrained my tongue from all anger and impatience toward men yet there was no reason I should repress it from making my mone to God To him therefore in all humility I thus address my self 4. Lord make me to know mine end and the measure of my days what it is that I may know how frail I am Paraphrase 4. Lord if it be thy sacred will that I should be cut off by mine enemies that I should not long live to discharge that office to which thou hast called me if my sins which justly might provoke thee to this have called forth this decree against me as one unfit to be farther imployed or honoured or own'd by thee then be thou pleased some way to reveal this part of thy will unto me that I may know what to expect and accordingly which way to turn and prepare my self 5. Behold thou hast made my days as an hand-breadth and mine age is nothing before thee verily every man at his best estate is altogether vanity· Paraphrase 5. I know right well that my life is very short a meer nothing being compared with thine eternity and this is common to me with all other men for there is not a man living in the world who is not as frail and mortal and almost as short-liv'd as any the meanest creature Man is the compendium of this lower world and so there is no degree of frailty and brittleness and fadingness in any creature which is not to be found in man also 6. Surely every man walketh in a vain shew surely they are disquieted in vain he heapeth up riches and knoweth not who shall gather them Paraphrase 6. Our life is but a picture or image shadow or dream of life it vanisheth in a trice and when we are gone we have no power of what we leave behind us all the fruits riches honours or whatsoever else is most desirable on earth must suddenly be parted with and we know not who shall possess them after us and so this is an evidence of the perfect vanity of them all a proof that they are not worth the least value if we have them or the least pains to acquire them and yet we silly and vain creatures carke and labour and turmoile to get together these transitory fraile nothings as if they would continue to us to all eternity and had some solid durable enjoyment and satisfaction in them 7. And now Lord what wait I for my hope is in thee Paraphrase 7. There is nothing therefore upon the earth even a Kingdom that is worth the patience of expecting or the sollicitude of averting the dangers of losing it One thinng onely there is in the world fit to be matter of a sober mans ambition or hope the favour of God and the glorifying him in that condition whatsoever it is that he in mercy shall choose for us 8. Deliver me from all my transgressions make me not the reproach of the foolish Paraphrase 8. For these therefore I make my humblest requests to thee that thou wilt pardon my many horrible breaches of thy law and free me from those punishments which are due to me for them and not suffer wicked men that are my deadly enemies to prosper lest they at once triumph over me and piety and reproach the relying and depending on thee as the greatest folly for this will turn to the dishonour of thee and thy service 9. I
this sense that whole fountains are here to be found when all other places yield but their single drops vast multitudes of pious men are here to be met with and in comparison with them very few in all other nations Annotations on Psalm LXXXVII V. 1. Foundation Of the meaning of this phrase here in the front 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no judgment can be made till it be first resolved what is the design of this Psalm Herein the Hebrew Interpreters do in a manner concur that it is a Panegyrick on Sion And if it be so then probably this first verse is but a part of the title thus To the sons of Coreh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song-Canticle or Canticle-Song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning or foundation whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of or on the hills of holiness i. e. Gods holy hills those of Sion whereon the Temple was built and of which the next verse which must then be the first of the Psalm begins expresly The Lord loveth the gates of Sion Thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes metaphorically used for a beginning Ezr. 7.9 The first day of the first month which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the going up out of Babel And to this construction here the the Chaldee accord who read it thus conjoyned in the title By the hands of the sons of Coreh was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Canticle that was founded If this will not be allowed as indeed beside the LXXII and Syriack and other interpreters Kimchi Sol. Jarchi and Midrasch Tehillim agree to make the first verse a part not of the Title but the Psalm then still applying the Psalm to the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will hold good in the ordinary notion of a foundation thus The foundation thereof i. e. of the Temple is on the holy hills so the Jewish Arab A Psalm which is a description of the Sanctuary the foundations of which are in the mountain of holiness but then His foundation will have no sense To this design of the Psalm the Hebrew writers generally agreeing I have thought best to accord the whole interpretation of the Psalm yet I shall not omit to advertise the reader that 't is not improbable the Psalm should be of another scheme a Carmen Genethliacon at the celebrating the nativity of some eminent person pointed out to the Jews by God such was Hezekiah celebrated by the Prophecy of Isaiah chap. 9.6 To us a child is born c. And the use of these is known among the Jews as well as other nations the Scripture having left us several copies of them Hannahs Hymn in the Old Testament Zacharies and Simeons and the Angels in the New And if this should be the design of this Psalm then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will most probably be rendred His original beginning extraction is from the holy hills the person whom we celebrate was born in the Royal Palace upon the holy hill contiguous to the Temple nothing being more frequent in such composures than the mention of the place of his birth If this which professes to be but a conjecture should be deemed the right it must then be consequent that all the Psalm have an interpretation agreeable As when v. 4. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it must then be rendred not I will mention but I will attest Rahab i. e. Aegypts Tyres Babels and the Chushites Kings confederate with this Prince suppose Hezechiah who were jealous of the Assyrian greatness and secured of so formidable an enemy by his defeat before Jerusalem and so were fit to give the most competent account of this glorious Prince and so to be attested to that purpose by the Psalmist So again v. 5. if it look this way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred this even this man this notable person was born there But the interpretation I adhere to as most allowed being the extolling and praising of Sion to that sense I shall apply all the parts thereof thinking it sufficient to have made this mention of the other V. 4. Rahab From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strong is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the title of Aegypt The Chaldee here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Aegyptians so Psal 89.11 of Rahab they adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is Pharaoh the mention whereof in this place joyned with Babylon and Philistia and Tyre and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Arabia see note c. was designed as an instance of so many of the chief and eminentest of the heathen nations which yet were no way able to compare with Mount Sion the subject of this present Psalm This is here exprest by the opposition betwixt its being said of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was borne there i. e. some one particular and perhaps contemptible person and mens saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this and that man i. e. many eminent men were born in that For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is but a forme of contempt either this without any addition or this fellow or the like whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man is a note of some honour and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is some one and no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and man or man after man denotes a multitude of several men as Isa 61.7 double signifies great and as etiam atque etiam again and again signifies very often and as in all languages repetition signifies greatness of that which is spoken of as thrice happy c. What sort of eminence it is that is here spoken of and attributed to the Jews in Sion before all other Nations cannot be obscure when the advantages of the Jews above all others are famously known Rom. 3.2 where yet the Oracles of God being committed to them is taken notice of as the chief And to that the Chaldee seems to refer in this place who in the first verse rendring the gates of Sion the gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the houses of learning or the schools which are built in Sion of which sort the Jewish Writers tell us there were very many in Jerusalem implies this to be the matter of the comparison betwixt the Jews and all other Nations here that they have among them many more Learned and knowing men viz. in the wayes of God the true most valuable learning those that have more understanding of the divine laws than all other people in the World according to that of the Psalmist He hath not dealt so with any Nation and as for his judgments they have not known them Psal 147.20 Ibid. Aethiopia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chushi which is here joyned with Tyre and Philistia though it be by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of Aethiopia reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with as if it were
nor sinners in the congregation of the righteous v. 5. as that signifies condemnation rejection perishing v. 6. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Jewish so in the Christian Church hath been always used to signifie the censures But the LXXII render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be scattered and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be dispersed we have the word Psal 22.14 my bones are out of joynt parted asunder but here being somewhat beyond perishing it seems to be the scattering of enemies in a rout which have been worsted in battel and so this may be pitcht on as the more probable rendring V. 10. Anointed From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfundere is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here I am anointed and so the Chaldee and Syriack appear to have read it The LXXII seem to have read it as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senuit and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my old age and so the Latine and Arabick and then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fresh or green oyl the copies which we now have of the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine render in misericordia uberi But as the Syriack so the Arabick and Aethiopick depart here from the Latine and assure us that the LXXII wrote not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oyl Now as there were many uses of oyl some vulgar among the Jews see Mat. 6. note i. others were extraordinary the ceremony of inauguration to some office of dignity so it might here be uncertain to which of these the phrase belonged did not the context determine it and the conjunction of anointing with exaltation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exalting of the horn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of an Vnicorn is questionless the advancing to Regal Monarchick power of which that horn of an Vnicorn is a most significant Emblem and then the anointing with fresh or rich oyl adjoyned to it must in all reason be applied to the same matter and denote the inauguration to the Regal power and then as the Chaldee confirm this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast magnified i. e. exalted or inaugurated me with the oyl of exaltation or inauguration anointing by them being still exprest by exalting so the very reading of the LXXII though varied from the Hebrew may bear a commodious sense and that which sufficiently expresses the true meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my old age shall be in fat oyl i. e. the latter part of my age shall be advanced to regal power What is primarily meant by this or so as might be applied to the Psalmist's time which wrote it cannot easily be determined because the writer of the Psalm is not resolved on among the Jews the Rabbins saying it to have been made by Adam presently after the creation before the Sabbath and so the Chaldee paraphrase and Kimchi but others as Aben Ezra saying that all from the XC to CI. were written by Moses Which though it be readily refuted from Samuels being mentioned Ps 99. yet may have truth to this as to some others particularly the XC and then that being accepted that Moses was the author of the Psalm and the title of the Psalm being A Psalm or Song a joyful Eucharistical celebration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the day of Sabbath designing it to be used on their Sabbath-days and probably referring to that Sabbath that rest which was by Moses promised the people of the Jews Deut. 12.9 10. this may most fitly be resolved on as the primary sense of it that God would bring his people the Jews at length after a wilderness of troubles and many enemies to rest in Canaan and establish them a Kingdom in peace But the more eminent and that as or more literal sense of it pertains to the Christian Church first Christ then Christians Christ the Messias after his being persecuted and crucified was to be raised and inaugurated to his spiritual Kingdom and that commencing in the destruction of his enemies the Jews and the Christians for some time after his death persecuted by the same Jews were to have their rest halcyonian days of peace see note on Heb. 3. c. and this exprest by their being Kings and Priests unto God see note on Apoc. 1. d. parallel to the horn being exalted as the horn of an Vnicorn and being anointed with fresh oyl here as it hath before been interpreted The Ninety Third PSALM The ninety third Psalm is a brief meditation on the power of God and his providence as in the works of his creation and the stability of those laws whereby all are governed notwithstanding the tumults of this sublunary world so in setling his Church in peace and faithful performing of his promises to his servants It is resolved by the Jews to have its fullest completion in the Messias 1. THe Lord reigneth he is clothed with Majesty the Lord is clothed with strength wherewith he hath girded himself the world also is established that it cannot be moved Paraphrase 1. The Lord hath now been pleased powerfully and illustriously to shew forth himself to give signal testimonies of his omnipotence he is come out as in a royal so in a military manner hath secured the whole nation see note on Matth. 24. c. from all the dangers that incompast it and set it safe from the fear of evil And this an emblem of the spiritual Kingdom of Christ see note c. on Psal 106. 2. Thy throne is established of old thou art from everlasting Paraphrase 2. This gives us occasion now seasonably to praise and magnifie him in all his glorious attributes of power and justice which from all eternity have belonged to him his rightoousness being as eternal as his being 3. The flouds have lifted up O Lord the flouds have lifted up their voice the flouds lift up their waves Paraphrase 3. When the violent uproars and seditions of wicked men did their utmost to disturb and overwhelm all imitating the waves and surges of the rivers or seas v. 4. which make a great noise and roaring And so when the devils and wicked men stood out against rejected and crucified the Messias 4. The Lord on high is mightier than the noise of many waters yea even than the mighty waves of the Sea Paraphrase 4. God was then pleased seasonably to interpose his allmighty power to subdue and quiet them and frustrate their most boisterous assaults shewing them and all the world beside that his strength is far superiour to the strength of the most riotous unruly creatures and can when he please restrain and still them And so did he in the resurrection set up the Kingdom of the Messias 5. Thy testimonies are very sure holiness becometh thine house O Lord for ever Paraphrase 5. And according to his strength so is his fidelity he is able to perform whatsoever he please and having interposed his promise he will
certainly fulfil it he can no more fail in that than he can renounce his holiness which is of all others his most divine attribute always most illustriously visible in all his proceedings and so shall continue to the end of the world And this discernible in nothing more than in his making good his promises to the Christian Church The Ninety Fourth PSALM The ninety fourth Psalm is an earnest prayer to God and a confident assurance of him that he will dissipate the attempts of wicked men and uphold the righteous 'T is thought to have been composed in Babylon for redemption from thence 1. O Lord God to whom vengeance belongeth O God to whom vengeance belongeth shew thy self Paraphrase 1. Thou Lord of heaven and earth to thee only pertains that great judicial office of distributing punishments and rewards in the world we that are injured and opprest as we are not able so neither is it our duty to avenge our selves this is the divine prerogative annext to thy soveraignty Be thou now pleased to interpose on our side and testifie to all that at length thou takest the matter into thine own hands 2. Lift up thy self thou judge of the earth render a reward to the proud Paraphrase 2. Thou art the one supreme Governour of the world against whose Edicts it is that these proud oppressors exalt themselves It is just with thee to depress those that exalt themselves to punish the injurious O be thou now pleased to execute thy justice upon them 3. Lord how long shall the wicked how long shall the wicked triumph 4. How long shall they utter and speak hard things and all the workers of iniquity boast themselves Paraphrase 3 4. Wicked men if they be long permitted to thrive and prosper in their course are apt to talk Atheistically to perswade themselves and others that they have mastered heaven that there is no power superior to theirs that they can carry all before them Blessed Lord permit them not to go on in this proud errour subdue at length and humble and let them no longer continue under so dangerous a temptation to impiety and profaneness as their prosperities have proved unto them 5. They break in pieces thy people O Lord and afflict thine heritage 6. They slay the widow and the stranger and murther the fatherless 7. Yet they say The Lord shall not see neither shall the God of Jacob regard it Paraphrase 5 6 7. When they oppress and grind the faces of the people and servants of God riot and glut themselves with the blood of those whom by all obligations of charity they ought to relieve and support tyrannizing over all that are weaker than they they flatter themselves that God either doth not see or will not call them to any account for all this 8. Understand O ye bruitish among the people and ye fools when will ye be wise Paraphrase 8. This is a strange brutish irrational mad folly for any that hath the understanding of a man to be guilty of 9. He that planted the ear shall he not hear he that formed the eye shall he not see 10. He that chastiseth the heathen shall not he correct he that teacheth man knowledge shall not he know Paraphrase 9 10. Certainly the Creator of eyes and ears he by whose only power it is that any creature is indued with those faculties cannot be imagined to want himself or not to possess in a more eminent manner what he out of his own fulness hath derived in some lower degree to others 'T were hard to think that the sole omnipotent Creator should want any power or excellence which he alone hath imparted to his creatures And so there can be no question of his most exact seeing and knowing all which is here done by wicked men And as strange it were that having taken such care as God hath done to reveal his will to give laws to the sons of Adam and Noah and after by Moses to the Jews and at last to send his own Son and Spirit and by those divine means to disperse his commands of transcendent purity and charity to all the men in the world he should not after all demand exact obedience to these commands and chastise and punish all disobedience 11. The Lord knoweth the thoughts of man that they are vanity Paraphrase 11. Let those that thâ—s flatter themselves and blaspheme God and think that they shall carry it away unpunished know this that even these very thoughts of theirs so false so foolish and Atheistical are perfectly discerned by God the searcher of all hearts and shall one day be severely punisht by him 12. Blessed is he whom thou chastenest O Lord and teachest him out of thy law Paraphrase 12. The prosperity of impious men is so far from being a felicity to them that injoy it as these men deem that the direct contrary to it viz. to be punisht and rebuked by God for all that we do amiss and by that means to be reduced to the sense and practice of our duty is indeed the greatest favour and mercy of God and so the most valuable felicity and evidence of Gods tender care of us whereas they that are left in their sins unpunished permitted to go on securely in their course have reason to look on it as an act of the severest vengeance from God a leaving them and delivering them up unto themselves 13. That thou mayest give him rest from the days of adversity untill the pit be digged for the wicked Paraphrase 13. And withal makes us capable of Gods farther mercies in removing afflictions and persecutions when they have obtained their desired end upon us rectified and reformed what was amiss for then without question God will at once restore rest and tranquility to the opprest pious man and destroy and consume the ungodly oppressor cast the rod into the fire when his children have been sufficiently corrected by it 14. For the Lord will not cast off his people neither will he forsake his inheritance Paraphrase 14. For though God may and sometime will fatherly correct and chastise his children and permit them a while to abide under sharp oppressions yet will he not utterly forsake them but in his own chosen season restore their prosperity and subdue their enemies 15. But judgment shall return unto righteousness and all the upright in heart shall follow it Paraphrase 15. The time shall certainly come that all wrong judgments shall be reverst that the sufferings of good men shall be turned into their greatest advantages that the righteous and truly pious man shall be the most thriving and prosperous even in this world and all impious opposers and oppressors the most improsperous This was eminently fulfilled in the destruction of Jerusalem and heathen Rome the crucifiers of Christ and bitter persecutors of Christians and the halcyonian days that the Christians had after each of these see Psal 96.13 and Isai 42.1 and
Rev. 1.6 and then shall good men have all kind of incouragements to follow and adhere to goodness hereby the profession of Christianity shall be propagated over all the world as that which though with some mixture of persecutions hath the promise and is sure to be rewarded even in this life Matth. 19.29 and 1 Tim. 4.8 and not only in that which is to come 16. Who will rise up for me against the evil doers or who will stand up for me against the workers of iniquity 17. Unless the Lord had been my help my soul had almost dwelt in silence Paraphrase 16 17. But this is to be wrought not by any humane aids or means by armies raised to defend piety against impiety when these are wanting and impiety is backt with the greatest visible strength then shall God himself by his own ways and means in his due time interpose and rescue his faithful people from the utmost imminent destruction 18. When I said My foot slippeth thy mercy O Lord held me up Paraphrase 18. If at any time the danger appear greater than ordinary that the pious man is ready to think himself lost then is Gods special season to interpose his hand for his relief 19. In the multitude of my thoughts within me thy comforts delight my soul Paraphrase 19. When he is in the greatest anxiety and sollicitude incompast with apparent hazards on every side and from thence disquieted and troubled God then chooseth most seasonably to interpose to deal with him as a tender parent with a querulous child provides for him whatsoever may be most grateful and satisfactory in this condition 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law Paraphrase 20. Let men sin never so confidently make laws for impiety as Nebuchadnezar did for the worshipping his golden image Dan. 3.4 and set up wickedness on the throne or tribunal confound all justice and substitute oppression and rapine in stead of it the comfort is God will never be drawn to take part with them to favour or countenance their impiety 21. They gather themselves together against the soul of the righteous and condemn the innocent blood 22. But the Lord is my defence and my God is the rock of my refuge Paraphrase 21 22. Be they never so violent and unanimous in their pursuit of the life of blameless pious men and their forms of process never so solemn and legal there is yet an appeal behind to the unerring supreme tribunal and my resort to that shall never fail to bring me a rescue from their bloudiest sentence God shall reverse that and protect me and all that chearfully depend on him 23. And he shall bring upon them their own iniquity and shall cut them off in their own wickedness yea the Lord our God shall cut them off Paraphrase 23. And he shall most certainly requite and punish the wicked oppressors return that mischief on them which they designed to bring on others and by making their sins their own scourges and certain ruine manifest his fatherly care and providence over his obedient faithful servants Annotations on Psalm XCIV V. 10. He that chastiseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct and institute as well as to correct is in all reason so to be understood and rendred here he that instructs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations all the people in the world The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that instructs the nations but the Chaldee more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that gives the law to his people This is here said of God as in the end of the verse to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that teacheth Adam or man all the men in the world knowledge the first man saith the Chaldee referring to those precepts which were given in the Creation called the precepts of the sons of Adam as after of Noah Now these two being the attributes of God as well as that of planting and forming the eye and ear in the Creation and ever since in Procreation v. 9. that which is in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not he rebuke or punish from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpavit corripuit must in all reason belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both those and to that purpose be best rendred in the end after both He that instructeth and he that teacheth shall not he rebuke or punish Is it possible saith the Chaldee that God shall have given law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they have sinned shall they not be rebuked or punished what is added by the English translation in the end of the verse shall not he know is not in the Hebrew but was added as a supply to a supposed Ellipsis But the right rendring of the verse hath no need of that aid the sense is much more perspicuous without it V. 11. Vanity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which first signifies to vanish or come to nought Jer. 2.5 they walked after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vanisht or came to nought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and if in that notion then it must signifie vanishing transient that soon comes to nothing and so the Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vapour as they do Jam. 4.14 where our life is called a vapour and thus we have it Psal 144.4 man is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a vanishing transitory thing for as it follows his days are as a shadow that passeth away But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by metaphor lightly varied from hence for stultescere growing foolish so Psal 62.11 it is best rendred from the Hebrew trust not in oppression and rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become not vain i. e. fools to signifie that those that so trust that depend on unlawful means for the enriching themselves will certainly be deceived find this the most perfect folly in the event And this of folly being that by which the Atheist is most frequently exprest in Scripture will be most agreeable to this place where the Atheists cogitations are described v. 7. confident of Gods not seeing not regarding which thoughts of his as they are Atheistical and so false and so foolish in one sense as folly is ignorance so are they most impudent which is practical and the greatest folly will never secure his wicked actions of impunity but on the contrary will betray him to all the ruine in the world And to this sense it is that verse 8. we find in the like style Vnderstand O ye bruitish and ye fools when will ye be wise and so this is the adaequate notion of the word here V. 13. Vntil The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until in this place may much disturb the sense and make it believed that the rest 〈◊〉 〈◊〉 〈◊〉
7. where upon Samuel's burnt-offering v. 9. and prayer v. 5. and crying importunately and constantly to God for the people v. 8. the Lord heard him v. 9. and the Philistims were discomfited v. 10. 7. He spake unto them in the cloudy pillar they kept his testimonies and the ordinances that he gave them Paraphrase 7. With every one of these God was pleased to commune and talk as a friend with a friend giving them vocal answers out of a bright cloud which incompassed them a wonderfull dignation of God's to those faithfull servants of his which obeyed and observed his commands 8. Thou answeredst them O Lord our God thou wast a God that forgavest them though thou tookest vengeance of their inventions Paraphrase 8. And when the people had provoked God and God's wrath was already gone out against them for their crying sins these mens prayers were so effectual with him as to avert the plagues and obtain remission for them 9. Exalt the Lord our God and worship at his holy hill for the Lord our God is holy Paraphrase 9. O let these unspeakable dignations of his and signal answers unto the prayers of his servants bring us all to his sanctuary on our knees to praise and adore his sacred and glorious majesty and offer up our continual and ardent prayers unto him Annotations on Psal XCIX V. 1. Tremble Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken before see note on Psal 4. e. and observed the notion of it as for anger so also for fear so saith Abu Walid of this root that in the Arabick it signifies trembling and commotion and is sometimes from anger sometimes from fear and other occasions the word generally signifying motion or commotion either of body or of mind and both these being equally commotions of mind Here the context may seem to direct the taking it in the notion of commotion simply as that signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedition or tumult of rebels or other adversaries And then the sense will lye thus The Lord reigneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the people be moved i. e. Now God hath set up David in his Throne and peaceably settled the Kingdom on him in spight of all the commotions of the people The LXXII render it to this sense as Ps 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the people be angry or regret it as much as they will The Chaldee and Syriack use the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be moved which competently agrees to this notion as also the latter part of this verse for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the participle he that sitteth on or inhabiteth the Cherubims is all one directly with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies motion and agitation is exactly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reduplicated and so to the very same sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be shaken the Latin moveatur be moved the same also Yet may it also be read as in the future and in the notion of fearing and quaking The nations shall tremble and the earth shall be moved as appearances of God are wont to be received with trembling and amazement and at the giving the law the people trembled and the earth shook and this will be a fit expression of the subjecting the heathen world to Christ's Kingdom Abu Walid doubts whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie let the earth be moved the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether to God and so be of the signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick to hang making the earth the accusative case he that sitteth between the Cherubims hangeth fast the earth according to that of Job 23.7 and hangeth the earth upon nothing And thus in an Hebrew-Arabick glossary it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanging V. 6. Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister is a common title of Civil as well as Ecclesiastical Officers Hence it is that Exod. 2.16 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Midian So Exod. 19.22 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies not the sons of Aaron but the first-born or chief of the families So 2 Sam. 8.18 David's sons were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Priests but Princes or chief Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great men saith the Chaldee the same called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principal or chief men at the hand of the King 1 Chron. 18.17 Of which sort was Ira called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Priest but a chief Ruler about David 2 Sam. 20.26 And in the more general notion of the word as it comprehends both Civil and Ecclesiastical Rulers it is evident that Moses as well as Aaron are here rightly recited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among God's Rulers or chief men V. 7. Cloudy pillar What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 station or pillar of cloud here signifies as far as refers to Moses and Aaron there is no difficulty For as in their passage out of Aegypt God conducted and protected them by a bright cloud Exod. 13.21 which is there as here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pillar signifying thereby the form or similitude of an hollow pillar or concave body over their heads coming down to the ground on every side of them and so like wings incompassing and shielding them see note on 1 Cor. 10. a. so when 't is added c. 14.1 that the Lord spake unto Moses saying that Lord that in the verse immediately foregoing went before them in a pillar of cloud there can be no doubt but God as here is said spake unto them in a pillar of cloud So Exod. 16.10 the glory of the Lord appeared in the cloud and the Lord spake unto Moses saying so Exod. 17.6 when God saith unto Moses I will stand before thee upon the rock in Horeb and thou shalt smite and water shall come out this is again this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar or according to the notion of the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stetit standing of the cloud on Horeb. So Exod. 19.9 Lo I come to thee in a thick cloud that the people may hear when I speak with thee and believe thee for ever and so v. 16. as there were thunders and lightnings so there was a thick cloud upon the mount and the Lord descended v. 18. and answered Moses by voice v. 19. and to this commerce Aaron was admitted v. 24. So c. 20. v. 21. Moses drew near to the thick darkness all one with the cloud where God was and the Lord
the Lord call upon his name make known his deeds among the people Paraphrase 1. O let us all in our daily prayers to God confess and acknowledge and proclaim to all the world the great and gracious works which he hath wrought for his people 2. Sing unto him sing Psalms unto him talk ye of all his wondrous works 3. Glory ye in his holy name let the heart of them rejoyce that seek the Lord. Paraphrase 2 3. Let us both in his publick service and in our more private discourses and conversation indeavour to promulgate his miracles of mercy and so bring all other men that worship God to do it with all delight and joy as to him that hath most abundantly obliged and ingaged them 4. Seek the Lord and his strength seek his face evermore Paraphrase 4. And so in like manner let our prayers be constantly addrest to him in his sanctuary and all the relief and deliverance we at any time want be begged from his omnipotence 5. Remember his marvellous works that he hath done his wonders and the judgments of his mouth 6. O ye seed of Abraham his servant ye children of Jacob his chosen Paraphrase 5 6. To both these constant duties of prayer and praise the people of the Jews and all that transcribe the copy of Abraham's or Jacob's fidelity are eternally obliged by the great and miraculous mercies afforded them by God and the portentous judgments and punishments on their enemies which he by a word of his mouth by the exercise of his immediate power hath wrought for them 7. He is the Lord our God his judgments are in all the earth Paraphrase 7. By his mercy and providence and the exercise of his omnipotence it is that we have been conducted and supported and our heathen enemies wheresoever we came subdued under us 8. He hath remembred his covenant for ever the word which he commanded to a thousand generations 9. Which covenant he made with Abraham and his oath unto Isaac 10. And confirmed the same unto Jacob for a Law and to Israel for an everlasting Covenant Paraphrase 8 9 10. And all this as the exact performance of his part of that Covenant and Law which he solemnly and by oath established with Abraham and Isaac and Jacob and their posterity after them that not to them onely but to all their successors to the end of the world he would be a most constant protector and rewarder in case they adhered faithfully to him and in case of their apostasie and rebellion he would yet make good that promise to all others that should come in and transcribe that copy of fidelity performed by those Patriarchs receive the faith of Christ and perform sincere uniform constant obedience to him 11. Saying Unto thee will I give the land of Canaan the lot of your inheritance 12. When they were but a few men in number yea very few and strangers in it 13. When they went from one nation to another from one kingdom to another people Paraphrase 11 12 13. The summ of this Covenant as it concerned Abraham and his seed according to the flesh was the bringing them into a most fruitfull and desirable land the land of Canaan a type and image of the state of the Gospel and joys of heaven dispossessing the inhabitants thereof and conducting them to a quiet secure injoyment of it as of an inheritance bequeathed to them by God himself and not to be acquired by any strength of their own In which respect it was that as God chose to make â—his promise to him Gen. 12.6 7. at a time when he had none but his wife and so could hardly make up a number a pitifull weak family and those but in a journey admitted but as strangers to lodge in their passage to Sichem v. 6. so that they might be obliged to acknowledge the whole work to be wrought by God in relation to his promise he so disposed it that they should not now rest but be removed out of Canaan and pass from one nation and kingdom to another from Sichem where he built one Altar to God v. 7. to a mountain on the East of Bethel where he built another v. 8. and from thence to Aegypt v. 10. 14. He suffered no man to doe them wrong yea he reproved Kings for their sakes 15. Saying Touch not mine anointed and doe my Prophets no harm Paraphrase 14 15. When they were there God was pleased to afford them one special instance and pledge of his favour to them and protection over them when the King of Aegypt took Sarah into his house Gen. 12.15 and was in danger to have defiled her and so again ch 20. in Gerar when Abimelech King of Gerar took Sarah v. 2. a like passage there was afterward betwixt Abimelech King of the Philistims and Rebecca Isaac's wife Gen. 26.8 God plagued that King Gen. 12.17 and severely threatned the other Gen. 20.3 and suffered neither of them to violate her chastity v. 6. but told Abimelech that Abraham was a Prophet v. 7. and one very highly valued by him designed to be the root of a potent Kingdom and the stock from whom the Messias should come and therefore commanded him by a most severe interdict not to doe any harm to him or his wife 16. Moreover he called for a famine upon the land he brake the whole staff of bread Paraphrase 16. After this in Jacob's time the season being not yet come of performing this promise unto Abraham's seed and that God's work of possessing them of Canaan might be the more remarkable and wholly imputable to him and not to any strength of their own or to natural proceedings or casual event God thought fit so to dispose of it that all the posterity of Abraham should be removed out of this land where yet they were but as sojourners And thus it was There fell out to be a very sore famine in all that land of Canaan so that they had not corn for the necessities of life and so Jacob was forced to send his sons down into Aegypt to buy corn for his family 17. He sent a man before them even Joseph who was sold for a servant Paraphrase 17. And herein a wonderfull act of providence was discernible Joseph one of Jacob's sons being envied and hated by the rest of his brethren had been first taken and cast into a pit then by occasion of some Ismaelite merchants coming by in that nick of time Gen. 37.25 taken out and sold to them and carried into Aegypt and there bought by Potipher for a servant 18. Whose feet they hurt with fetters he was laid in irons Paraphrase 18. Where being falsely accused by his mistress he was cast into prison and fetters and extremely injured and afflicted by this calumny 19. Untill the time that his word came the word of the Lord tried him Paraphrase 19. And so continued till God by revealing to him the interpretation of
16.13 Num. 11.31 as thick as dust Psal 78.27 But then when they had gathered great plenty of these at least ten homers to a man just as they were ready to eat them the wrath of God came out against them and punished their murmuring with a terrible plague And so this as all other inordinate desires cost them full dear and brought them not any the least benefit 16. They envied Moses also in the camp and Aaron the saint of the Lord. 17. The earth opened and swallowed up Dathan and covered the company of Abiram 18. And a fire was kindled in their company the flame burnt up the wicked Paraphrase 16 17 18. After this they brake out in a mutiny against Moses and Aaron Num. 16. not allowing them to have any commission of preeminence or authority more than any other of the people had every one pretending to be holy and upon that account free from subjection to any other But for the repressing and refuting of this vain plea and vindicating the authority of those that God had set over them both in the Church and State two terrible essays of God's wrath were here shewed the opening of the earth and swallowing up all that belonged to Dathan and Abiram v. 32. and a fire from heaven coming down upon them that presumed without mission from God to offer incense to assume the Priest's office v. 35. And when both these did but make the people murmur the more at Moses and Aaron v. 41. God avenged this yet more severely with a plague that swept away fourteen thousand and seven hundred of them 19. They made a calf in Horeb and worshipped the molten image 20. Thus they changed their glory into the similitude of an oxe that eateth grass Paraphrase 19 20. After this when God was delivering the Law to Moses on Mount Sinai and therein made a strict prohibition of making them any graven image or similitude of any creature in the world in order to worship God exhibiting himself to them in a thick cloud and they seeing no similitude but only hearing a voice yet while Moses was absent from them they made them a molten calf calling it their Gods and that it might go before them in God's stead and accordingly worshipt it and made a sacrifical feast unto it Exod. 32.6 and committed great abominations see note on 1 Cor. 10. c. 21. They forgat God their Saviour which had done great things in Aegypt 22. Wondrous works in the land of Ham and terrible things by the red sea Paraphrase 21 22. Such haste they made to cast off the service of that God which had so lately delivered them out of their Aegyptian slavery and in order to that shewed forth such prodigies of his power and vengeance on Pharaoh and the Aegyptians both before he dismist them and when he pursued them in their march out of the land 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turn away his wrath lest he should destroy them Paraphrase 23. Upon this provocation of theirs God communed with Moses Exod. 32.10 about destroying this whole people that thus rebelled promising to make of him a great nation But Moses most earnestly besought him v. 11. to turn from his fierce wrath v. 12. and repent of this evil against his people and God was attoned by his importunity and repented of the evil v. 14. and he destroyed them not 24. Yea they despised the pleasant land they believed not his word 25. But murmured in their tents and hearkened not unto the voice of the Lord. Paraphrase 24 25. After this when they came near their Canaan that most fruitfull possession promised them by God and when Moses had sent out spies to descry the land and they brought back word as of the great fertility of the land so of the giantly strength and stature of the men their fortifications and their eating up the inhabitants Num. 13.26 27 c. they fell into a great passion of fear ch 14.9 and sorrow v. 1. and murmured against Moses and Aaron and God himself v. 2 3. and resolved to give over the pursuit of Canaan and make them a Captain and return back to Aegypt v. 4. and so utterly to forsake the service of God 26. Therefore he lifted up his hand against them to destroy them in the wilderness 27. To overthrow their seed also among the nations and to scatter them in the lands Paraphrase 26 27. This again most justly provoked God to that degree of wrath against them that he said he would smite them with pestilence and disinherit them destroy the whole people and make of Moses a greater nation v. 12. see Ezech. 20.23 But Moses again interceding for them and urging that argument formerly used by him with success that the Aegyptians and other nations would say that God was not able to bring them into the land which he had sworn to them v. 16. he again prevail'd for their pardon v. 20. but that with this reserve which he bound with an oath v. 21 28. that all they that having seen his miracles in Aegypt had now tempted him ten times should die before they came to this good land v. 23 29. And accordingly after this the Amalekites came down and the Canaanites and smote them and discomfited them v. 45. and Arad King of Canaan fought against them and took some of them prisoners ch 21.1 to this Kimchi applies the scattering both here and in Ezekiel 28. They joyned themselves also to Baal-peor and ate the sacrifices of the dead Paraphrase 28. After this they mixed themselves with the Moabitish women Numb 25.3 and by them were seduced to their Idol-worship partaking and communicating in their sacrifices offered to the Moabitish Gods which were but dead men 29. Thus they provoked him to anger with their inventions and the plague brake in upon them Paraphrase 29. On this foul provocation of Idolatry and uncleanness God's judgments fell heavily upon them a terrible plague that swept away four and twenty thousand of them 30. Then stood up Phinees and executed judgment and so the plague was stayed Paraphrase 30. Onely in the very point of time Phinees the son of Eleazer did an act of special zeal took a jâ—velin and killed an Israelitish man and Midianitish woman in the very act of their uncleanness And this zeal of his propitiated God and so the plague ceased 31. And that was counted to him for righteousness unto all generations for evermore Paraphrase 31. And this act of his was so acceptable to God that beside the dignity of being an instrument of appeasing God's wrath toward the people God thought fit to reward it with the honour of the High-priest's office to be annexed to his family for ever if they walked not unworthy of it 32. They angred him also at the waters of strife so that it went ill with Moses for their sakes 33. Because they
of all piety there being no course wherein I shall more delightfully exercise my self 46. I will speak of thy testimonies also before Kings and will not be ashamed Paraphrase 46. Yea I will proclaim and boast of the excellency of thy Law and the advantages of ordering our lives by it and recommend it with confidence to the greatest Princes in the world as that which will inhaunse their crowns and make them much more glorious and comfortable to them if they will resolve to guide their lives after this model 47. And I will delight my self in thy commandments which I have loved Paraphrase 47. And for my self as in my love and value of thy precepts I prefer them before all other jewels in the world so will I entertain and recreate and gratifie my self by this exercise the meditation and practice of these rather than by any other way of divertisement which the world doth most esteem of 48. My hands also will I lift up unto thy commandments which I have loved and I will meditate in thy statutes Paraphrase 48. And this pleasure shall not be an aerial idle speculative pleasure but such as shall set me vigorously about the practice of all holy obedience to thee and therein will I constantly and diligently exercise my self and thereby express the reality of my love to them ZAIN 49. Remember the word unto thy servant on which thou hast caused me to hope 50. This is my comfort in my affliction for thy word hath quickned me Paraphrase 49 50. O Lord thou hast made me many most gracious promises and thereby given me grounds of the most unmoved hope and comfort And these are able to support and inliven me in the midst of the greatest pressures 51. The proud have had me greatly in derision yet have I not declined from thy law 52. I remembred thy judgments of old O Lord and have comforted my self Paraphrase 51 52. Atheistical wicked men when they see me in distress make a mock at my relyance and trust in God and think it ridiculous to talk of relief from heaven when earthly strength faileth But all their scoffs and bitterest sarcasms shall not discourage me or tempt me to forsake my hold I have many notable illustrious examples of thy power and goodness of the seasonable interpositions of thy reliefs to thy servants in their greatest distresses and these being laid to heart have infinitely more force to confirm my faith than all their Atheistical scoffs to shake it 53. Horror hath taken hold on me because of the wicked that forsake thy law Paraphrase 53. Nay these their heathenish discourses have been so far from working thus on me that they are matter of great disquiet and commotion and trembling to me to think of the direfull condition which they are in that have utterly forsaken God and all thought of obedience that have quite devested themselves as of all hope so of all dread of him 54. Thy statutes have been my songs in the house of my pilgrimage Paraphrase 54. For my part what ever can befall me in this frail transitory life I can take joy in the commands and promises of God and make them true real solaces to me in whatsoever distress as knowing that I suffer nothing but what God sees to be best for me and that if I faithfully wait on him he will in his time give me a seasonable deliverance 55. I have remembred thy name O Lord in the night and have kept thy law 56. This I had because I kept thy precepts Paraphrase 55 56. With these thoughts of God I have in the solitude and darkness of the night intertained and supported my self and thereby taken up a courage and constancy of resolution never to relinquish this hold for any other Thus hath God abundantly rewarded my diligence in his service by a pleasure resulting from it v. 54. by a stedfast unmovable hope and comfort in him v. 50. and by a durable constant resolution of a persevering obedience never to depart from him CHETH 57. Thou art my portion O Lord I have said that I would keep thy word Paraphrase 57. Blessed Lord of all the possessions and comforts of the world thou onely art worth the having thy promises are precious promises thy commands most excellent divine commands I have by thy grace deliberately made my choice preferred these before all the glories of this world and resolved that thy word shall be my treasure which I will most diligently preserve 58. I intreated thy favour with my whole heart be mercifull to me according to thy word Paraphrase 58. To this thy grace is most necessary for without it I can do nothing for this therefore I make my most humble sincere passionate address to thee O be thou graciously pleased to grant my request to vouchsafe me this mercy which thou hast promised never to deny to those that ask and importunately seek and beg it of thee 59. I thought on my ways and turned my feet unto thy testimonies Paraphrase 59. But neither have I contented my self with my bare prayers for strength and grace I have set to my part in a diligent examination of my past sins and a carefull watch over my future actions and so have forsaken my old ways and diligently pursued that course which thou hast prescribed me 60. I made haste and delayed not to keep thy commandments Paraphrase 60. And to this end I did immediately set out I made no one minutes stay in so necessary a pursuit as knowing that the longer I should dally the more unlikely I should be ever to perform so great a journey 61. The bands of the wicked have robbed me but I have not forgotten thy law Paraphrase 61. In my course I have oft met with disturbances the assaults and injuries of wicked men but these how sharp soever they were have been but exercises of my patience have not provoked me to doe any thing but what best becometh thy servant 62. At midnight I will rise to give thanks unto thee because of thy righteous judgments Paraphrase 62. This and the many other benefits and advantages of thy Law and my obedience to it are such as I am bound to acknowledge all the days of my life and even to interrupt my lawfull sleep and repose to find frequent vacancies for so necessary a duty of lauding and magnifying thy mercy 63. I am a companion of all them that fear thee and of them that keep thy precepts Paraphrase 63. And for my days exercise I endeavour to associate my self with all those that serve and obey thee conscientiously by that society to excite one another and to attain to some proficiency in so good a work 64. The earth O Lord is full of thy mercy teach me thy statutes Paraphrase 64. O Lord thy goodness and mercy and grace is abundantly poured out upon the men in the world O let me enjoy a special degree of it for the sanctifying my soul
and planting an uniform obedience to thy commandments in the depth thereof TETH 65. Thou hast dealt well with thy servant O Lord according to thy word Paraphrase 65. O Lord I cannot but acknowledge thy great bounty toward me to the utmost that any promise of thine gave me confidence to hope 66. Teach me good judgment and knowledge for I have believed thy commandments Paraphrase 66. I am fully resolved to adhere to and obey thy precepts O be thou pleased by thy grace to rectifie my inclinations and natural bent of mind to work all corruption perverseness or contumacy out of it and then to illuminate my understanding to give me that knowledge of my duty and that resolvedness of mind that I may never swerve from it 67. Before I was afflicted I went astray but now have I kept thy word Paraphrase 67. To this end I must acknowledge the chastisements and afflictions which thou hast sent me to have been very advantageous and instrumental to me I was out of the way but thy rod hath reduced and brought me into it again 68. Thou art good and dost good teach me thy statutes Paraphrase 68. Thou art a gracious father and all that thou dost is acts of grace and goodness even the sharpest of thy administrations v. 67. see Rom. 8.28 are sent by thee as that which is absolutely best for us O lead and direct and assist me in thy obedience and then I have no farther care to exercise me 69. The proud have forged a lye against me but I will keep thy precepts with my whole heart Paraphrase 69. My malicious adversaries have contrived slanders against me But I shall not be much concerned in their practices I shall indeavour carefully to preserve my conscience upright to God and then not fear their suggestions or machinations 70. Their heart is as fat as grease but I delight in thy law Paraphrase 70. They are obstinately and imperswasibly bent upon their course and please themselves very much in it But I shall not envy their felicities but take infinitely more pleasure in a strict adherence to thy law than they in all their impieties 71. It was good for me that I have been afflicted that I might learn thy statutes Paraphrase 71. Nay the afflictions and chastisements thou hast sent me are to me much more beneficial and valuable than all their prosperity can be to them being very contributive to the reforming what was amiss and so most wholsome profitable discipline to me V. 67. 72. The law of thy mouth is better unto me than thousands of gold and silver Paraphrase 72. And all the wealth in the world is not near so considerable to me as this JOD 73. Thy hands have made me and fashioned me give me understanding that I may know thy commandments Paraphrase 73. Lord thou art the author of my life and being I am a meer creature of thy forming and therefore obliged by that title to pay thee all the obedience of my life Lord be thou pleased by thy grace to instruct and assist me to it 74. They that fear thee will be glad when they see me because I have hoped in thy word Paraphrase 74. By this means shall I be cause of joy to all pious men who know that I have depended on thy promised assistances when they see me thus answered and supported by thee 75. I know O Lord that thy judgments are right and that thou in faithfulness hast afflicted me Paraphrase 75. All the dispensations of thy providence O Lord be they never so sharp are I am confident made up of a perfect justice and not onely so but it is an act of thy sovereign mercy which thou hadst promis'd to make good to me to send me such afflictions as these These are but a necessary discipline and so a mercy to me and having promised not to deny me real and principal mercies thou wert obliged in fidelity thus to send them 76. Let I pray thee thy mercifull kindness be my comfort according to thy word unto thy servant Paraphrase 76. But there is one mercy more of which I am capable thy favour and loving-kindness thy sealing pardon and peace unto my soul and that thou hast promised me also and if thou affordest me this it will be an allay abundantly sufficient to all my afflictions 77. Let thy tender mercies come unto me that I may live for in thy Law is my delight Paraphrase 77. Without this favourable aspect of thine I am even a dead man thy restoring it to me will raise me as it were from death to life there being now no joy that I take in the world but in thy favour and my obedience And this I hope may render me capable of this mercy from thee 78. Let the proud be ashamed for they dealt perversely with me without a cause but I will meditate in thy precepts Paraphrase 78. My malicious enemies have without all guilt of mine accused defamed and depraved my actions this shall bring shame and mischief as well as disappointment to them but shall never disturb me in my course of obedience by that I hope I shall refute all their calumnies 79. Let those that fear thee turn unto me and those that have known thy testimonies Paraphrase 79. And as long as all that truly fear thee and have lived conscientiously in thy service continue faithfull to me I have no reason to wonder at the defection of others But if any man that is truly pious be seduced by their slanders and ingaged against me Lord in mercy to them be thou pleased to disabuse and reduce them 80. Let my heart be sound in thy statutes that I be not ashamed Paraphrase 80. As for me I desire and beg of thee that if there be any degree of unsincerity in me any spared sin still remaining it may be effectually wrought out of my heart that I may approach thee with confidence and never be in danger of being rejected by thee CAPH 81. My soul fainteth for thy salvation but I hope in thy word 82. Mine eyes fail for thy word saying When wilt thou comfort me 83. For I am become like a bottle in the smoak yet do I not forget thy statutes Paraphrase 81 82 83. It is long O Lord that I have waited and attended with great desire for deliverance from thee the expectation hath even worn me out yet have I not forsaken my hope or permitted my self to be tempted to any sin whether of impatience or applying my self to any indirect means for my relief but remain still confident that thou wilt in thy good time still send me release 84. How many are the days of thy servant When wilt thou execute judgment on them that persecute me Paraphrase 84. How long Lord wilt thou permit this weight to continue upon me and not take my part against my enemies punishing or restraining them and delivering me out of their hands
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
faithfull servant 142. Thy righteousness is an everlasting righteousness and thy law is the truth Paraphrase 142. The things which thou commandest are of eternal truth and goodness no time shall ever come that the Law which thou hast given to mankind to guide their actions by that of loving of God above all and our neighbours as our selves shall be out-dated or unseasonable 143. Trouble and anguish have taken hold on me but thy commandments are my delight 144. The righteousness of thy testimonies is everlasting give me understanding and I shall live Paraphrase 143 144. And this eternal justice of thy precepts as it is matter of infinite advantage in many other respects so is it more especially in this that it yields the greatest joy and comfort in time of afflictions through the conscience of duty and the chearfull reflexions on afflicted innocency And if God grant a man that grace of regulating his actions according to that divine rule 't is not then in the power of the world to make him miserable KOPH 145. I cried with my whole heart hear me O Lord I will keep thy statutes 146. I cried unto thee save me and I shall keep thy testimonies Paraphrase 145 146. Lord in my distresses have I called and invoked thee addrest my self to thee for thy seasonable rescue and deliverance grant it me now I beseech thee and I will faithfully return thee the sincere obedience of my whole life 147. I prevented the dawning of the morning and cried I hoped in thy word 148. Mine eyes prevent the night-watches that I might meditate in thy word Paraphrase 147 148. The comfort and repose that I take in meditating on thy word and the hope that at length thou wilt hear my prayers is such that I come to this double exercise with the greatest appetite get up early in the morning and all the day long entertain my self most delightfully therein 149. Hear my voice according to thy loving kindness O Lord quicken me according to thy judgment 150. They draw nigh that follow after mischief they are far from thy Law Paraphrase 149 150. O Lord my enemies are maliciously resolved against me they forsake thee and contrary to all justice approach and endeavour to mischief me O be thou pleased to confirm thy wonted goodness toward me and of thy mercy rescue me out of their hands 151. Thou art near O Lord and all thy commandments are true 152. Concerning thy testimonies I have known of old that thou hast founded them for ever Paraphrase 151 152. But they cannot be so near to mischief me as thou O Lord art nigh and ready for my defence and support Thou art made up of mercy and fidelity thy promises and decrees of caring for those that adhere to thee are most firm constant and immutable This I am not now to learn I have always since I knew any thing of thee resolved of the truth of it RESH 153. Consider mine affliction and deliver me for I do not forget thy Law 154. Plead my cause and deliver me quicken me according to thy word Paraphrase 153 154. Lord my pressures and enemies are great but my trust is constantly reposed in thee that thou wilt be the friend and advocate of the afflicted as thou hast promised thou wilt O be thou now pleased to make good this mercy to me and raise me out of this desolate condition 155. Salvation is far from the wicked for they seek not thy statutes 156. Great are thy tender mercies O Lord quicken me according to thy judgments Paraphrase 155 156. In this estate I am sure to have no relief from wicked men but on the contrary all accumulations and increase of misery they delight in that more than in any works of justice or mercy But the less I have to expect from men the more I am confident to receive from God whose mercies are beyond the proportion of their cruelties O be thou now pleased to bestow this thy promised seasonable relief upon me 157. Many are my persecuters and mine enemies yet do I not decline from thy testimonies 158. I beheld the transgressours and was grieved because they keep not thy word Paraphrase 157 158. Though my enemies daily increase in number and malice yet shall they not be able to prevail to weary me out of my constancy affiance and obedience to thee All the passion they shall excite in me is that of excessive trouble and sorrow to see men so desperately and obstinately oppugne and disobey the commands of God 159. Consider how I love thy precepts quicken me O Lord according to thy loving kindness 160. Thy word is true from the beginning and every one of thy righteous judgments endureth for ever Paraphrase 159 160. Lord I appeal to thee whether my obedience to thy commands have not been sincere and such as to which thou hast promised thy mercies O then be pleased to bestow them on me For of this I am sure that thy promises are most constantly performed They are faithfull and of eternal truth and never fail any that are qualified to receive them SCHIN 161. Princes have persecuted me without a cause but my heart standeth in awe of thy word Paraphrase 161. 'T is not the power or malice of the world though exercised never so virulently and causelessly against me which shall any way provoke me to forsake my obedience to thee 162. I rejoyce at thy word as one that findeth great spoil Paraphrase 162. But on the contrary my adherence to thee and the comforts which thy Law and the promises annext to it afford me are matter of as great rejoycing and triumph and exultation to me as the richest and most gainfull victory could be to any worldly man 163. I hate and abhor lying but thy Law do I love Paraphrase 163. The false deceitfull practices of ungodly men whereby they advance their interests are most degenerous and unworthy of any ingenuous man I cannot but detest and have an aversion to them whereas the ways which are prescribed by God of adherence to him in the practice of all works of justice and charity are most amiable and eligible 164. Seven times a day do I praise thee because of thy righteous judgments Paraphrase 164. I can never admire and magnifie sufficiently the divine excellency of God's most righteous Law If I had nothing but that to make matter of my lauds I would think my self obliged every day seven set times to make my solemn addresses to God to praise his blessed name and offer up my prayers to him 165. Great peace have they which love thy Law and nothing shall offend them Paraphrase 165. There is no such prosperity and felicity in this world as that of those who take delight in the commands of God and the practice of all duty They shall be in no danger of any of those snares and temptations which the world is full of and which frequently bring other men to
sin and ruine The pleasure they take in duty will with them infinitely out-weigh all the pitifull transient delights or advantages that can offer themselves as the bait to any unlawfull commission 166. Lord I have hoped for thy salvation and done thy commandments 167. My soul hath kept thy testimonies and loved them exceedingly 168. I have kept thy precepts and thy testimonies for all my ways are before thee Paraphrase 166 167 168. Accordingly thus have I endeavoured to secure my self from all such dangers whatsoever my pressures have been I have reposed my trust in thee relyed on thee for deliverances kept close to thy commandments and so qualified my self to receive them and withall laboured to approve the sincerity of my obedience to thee not onely by doing what thou commandest but even by loving and liking that better than any thing else by applying all my endeavours to walk piously and acceptably in thy sight laying all my actions open and naked before thee for thee to judge whether there be any the least malignity in them And by so doing by keeping my self for ever as in thy all-seeing presence I have performed an uniform faithfull obedience to thee TAV. 169. Let my cry come near before thee O Lord give me understanding according to thy word 170. Let my supplications come before thee deliver me according to thy word Paraphrase 169 170. O Lord I humbly address my prayer unto thee in this time of my distress and beseech thee first to bestow on me that wisedom see Jam. 1.5 which may support me and direct me to order all my actions aright in all the pressures thou shalt permit or appoint to lie upon me and then to interpose thy hand and give me a seasonable deliverance out of them 171. My lips shall utter praise when thou hast taught me thy statutes 172. My tongue shall of thy word for all thy commandments are righteous Paraphrase 171 172. Thus shalt thou oblige me to bless and praise thy name thy mercies and the perfect uprightness of all both thy commands and promises when those that thus adhere to and depend on thee are supported and delivered by thee 173. Let thine hand help me for I have chosen thy precepts 174. I have longed for thy salvation O Lord and thy Law is my delight Paraphrase 173 174. Lord I beseech thee interpose thy hand for my relief And if my obedience to thy Law and not onely so but my taking more pleasure in it valuing it more than all other things in the world together with my constant dependance on thee for my deliverance may give me a capacity of this mercy thou wilt not deny it me who am by thy grace in some measure thus qualified 175. Let my soul live and it shall praise thee and let thy judgments help me Paraphrase 175. Lord grant me this thy mercy of seasonable preservation at this time succour me according to thy promised and wonted mercies so shall my life twice received from thee in my birth and in this my preservation be as in all justice it ought for ever dedicated to thy service 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy commandments Paraphrase 176. I have been driven from place to place in perpetual hazards and distresses flying and desolate as a partridge on the mountains thou hast justly permitted me to be persecuted by my enemies to wander up and down as a silly sheep driven by the wolf and scattered from the fold Lord I repent me of all my former sins and shall unfeignedly set my self to the performance of new obedience all my days Be thou pleased to consider my afflictions and in thy good time to relieve and restore me Annotations on Psal CXIX V. 1. Way 'T is usually observed that the composure of this Psalm doth affect the frequent reflections on the Law of God in the several parts and appellations of it and those are observable to be no less than eleven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi adventures to give the critical several importance of each of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting down of duties how they are to be done as 't is said Lev. 6.17 this is the Law of the sin-offering c. R. Gaon saith 't is the speculative part of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule upon which the precepts are grounded as Be holy because God is holy mercifull as he is mercifull referring probably to Moses's request to see God's way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those precepts whose reason is not known as the purification of the legally unclean not wearing linsey-wolsey and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgments that pass betwixt a man and his neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precepts that are for a testimony or faederal commemoration as Sabbath Feasts Phylacteries c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those precepts which reason teacheth that are as it were according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deposited in our nature And so on in the rest But these without question are indistinctly and promiscuously used through this Psalm Proportionably the practice of these commandments is exprest in as great variety by walking seeking keeping c. Of the last of these it is not amiss to add a little in this first place once for all The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2◠as also v. 34 69 115 129. is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin scrutantur searching or seeking out So again Psal 25.10 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek out as here v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have sought and v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will seek and v. 100. And this the Hebrew well bears from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit curavit watching or taking care of looking diligently after as those that search and seek do And so the Arab notion of the same word which changing צ into ט they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well accords being to behold contemplate consider observe and so likewise the Chaldee and Syriack use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly to the same sense and so it here best accords with that which follows seeking him with the whole heart And this is better and with more clearness rendred observe for that fitly signifies watching or looking to than keep which ordinarily denotes no more than performing them This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently seeking of God Heb. 11.6 and contains more than a resolution and purpose to obey God a studying his precepts seeking out means to facilitate the performance of them and an exact care and diligence in the use of them The word is here in the participle and so agrees with the foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect or undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII
solicitude for those which humbly and faithfully depend on him when they have no means to provide for themselves See Matth. 6.25 26. 10. He delighteth not in the strength of the horse he taketh no pleasure in the legs of a man 11. The Lord taketh pleasure in them that fear him in them that hope in his mercy Paraphrase 10 11. In like manner 't is not the strength or agility of horse or man the military prowess or other humane excellencies which recommend a man to God or have any pretense of right to challenge any victories or prosperous successes from him but the fear of God a constant obedience to his commands and an affiance and trust and dependance on him not by any tenure of merit in our selves but onely of free undeserved mercy in him is that which hath the assurance of acceptance from him and is blest with more eminent prosperities from him than all other intellectual or corporal or even moral excellencies without this 12. Praise the Lord O Jerusalem praise thy God O Sion 13. For he hath strengthened the bars of thy gates he hath blessed thy children within thee 14. He maketh peace in thy borders and filleth thee with the finest wheat Paraphrase 12 13 14. At the present the whole Kingdom and Church of the Jews are most eminently obliged to acknowledge and magnifie the great power and mercy of God who hath now restored peace and plenty and all kind of prosperity unto both and not onely so but confirmed their security unto them fortified them against all fears of hostile invasions 15. He sendeth forth his commandment upon earth his word runneth very swiftly 16. He giveth snow like wool he scattereth the hoar frosts like ashes 17. He casteth forth his ice like morsels who can stand before his cold 18. He sendeth out his word and melteth them he causeth his wind to blow and the waters flow Paraphrase 15 16 17 18. And this as a work of the same omnipotent power which continually shews it self to all the men in the world in some instance or other They that have not such signal miraculous deliverances or rescues have yet other most convincing evidences of his divine power and providence which by the least word spoken or appointment given immediately performs the most wonderfull things Of this sort there is one vulgar but yet wonderfull instance in the coming of great frosts and snows and the vanishing of them again whensoever he pleases without any visible mediate cause of it we have great snows that descend silently and within a while lie in a great thickness as a fleece of white wool upon the ground and no sheep is more warmly clad than the earth is by this means At another time the frost comes and scatters but a few ashes as it were upon the surface of the earth and yet by that means the whole surface of the earth and waters is congealed into a firmness as strong as Crystal able to bear any the greatest weight and upon the face of the ground a multitude of small pieces of ice are scattered like morsels of bread without any appearance of moisture in them and the severity of this cold so great that no man can either resist the force of it or long support it And when both the earth and waters are thus crusted and no humane means can dissolve it God doth but send out a warm southerly wind and as at a word speaking the snow and the frost immediately melt and come down in full streams of water upon the valleys A thing very observable and sufficient to make known a divine power and providence to all men in the world 19. He sheweth his word unto Jacob his statutes and his judgments unto Israel 20. He hath not dealt so with any nation and as for his judgments they have not known them Praise ye the Lord. Paraphrase 19 20. But his mercies and dispensations unto his Church and people of the Jews are infinitely above the proportion and weight of these He hath made known his will to them given them very many admirable laws and ordinances moral and judicial and ritual And herein have they the privilege and advantage above all other nations in the world who were not vouchsafed such illustrious revelations of the will of God as they till the Messias promised to all nations and not onely to the Jews should come and take down the partition and bring all in common into one pale and make known to every creature what was before given to the Jews peculiarly and add more divine precepts of inward purity and more clear revelations of most transcendent celestial promises than the Jews themselves had formerly received For this and all other his infinite goodness and mercy blessed be the name of the Lord for evermore Annotations on Psal CXLVII V. 7. Sing The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlinear renders Respondete may here deserve to be considered The theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either to begin or answer in speaking or singing and so may here in lauds be appliable either to the Praecentor that begins the hymn or to them that follow and take up the counterpart In the first sense it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer by which it is ordinarily rendred is sometimes used where there is no precedent speech to which any reply should be made and so simply signifies to speak and not to answer see Mar. 2.14 So Exod. 15.21 of Miriam 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade she answered them Sing ye to the Lord but it should be She began to them in the song The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she began to them So Num. 21.17 Israel sang this song Spring up O well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXXII again reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Answer but Begin to the Lord in confession or acknowledgement of his power and mercy And so here follows sing praises upon the harp The Praecentor beginning with the voice it was ordinary for the instruments to follow to the same tune and key V. 9. The beast How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and other places is to be rendred and how it critically differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creature is not resolved among the Hebrews That which is most generally received from Genebrard and Mercer and others is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a tame beast such as are usefull among men either for work or food as Oxen Sheep c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wild beast and to this the LXXII here incline which render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin jumentum by which the tame beasts are signified those that are usefull among men and so Psal 148.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beasts are set to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 or escaping which St. Paul saith God will give together with the temptation and that hereon vertue and vice all that is rewardable and punishable and the whole judgment to come depends God giving or being ready in answer to our constant prayers and endeavours to give sufficient strength to perform what he now under the Gospel requires and accepts and all vertue consisting in the diligent exercise of this power whereby also 't is improved and all mortal sin in the neglect of it V. 20. Wisedom The Hebrew is literally wisedoms in the plural but with a verb following in the singular And there is no signal notation in that onely an Hebrew poetical elegance when it is said of Her she crieth and uttereth her voice c. that gives wisedom the notion of a person that cries and makes proclamation and that as publickly as is possible so the places assigned to her crying signifie see Note g. The onely difficulty to be explained will be what is the full notion of wisedom here which will also have an influence on this whole book the precepts whereof are all parts of this proclamation of wisedom And 1. 't is certain that as wisedom is opposed to folly and folly in sacred style is all impiety so wisedom is universal piety or obedience of all sorts due unto God and so the precepts of universal righteousness are the proclamations of wisedom 2. As there have been divers ways of revealing God's law and will unto man so there are divers notions of wisedom the Jewish Interpreters herein have not guest amiss that wisedom signifies sometimes the Law of Moses together with the messages of the Prophets and these presupposing the eternal Law of Nature whereon both these were superstructed and all together make up the first grand oeconomy that of the Old Testament given to all the Sons of Adam and Noah but with more peculiarity and explicitness and addition of many positive laws to the Jews 3. As God's will was most eminently and illustriously revealed to the whole world by Christ his eternal Son whose title it is to be the wisedom of the Father and in whom are hid all the treasures of wisedom and knowledge so Christ himself together with his spirit or divine grace is most reasonably resolved to be conteined under this style of wisedom Sapientia quae Christus est wisedom which is Christ saith Hilary of this place and his preaching foretold by wisedom's crying And so many other passages in this book have their most eminent and even most literal completion in him and cannot well be assigned any lower notion That all these significations of wisedom should belong to the word in every place where it is used there is no necessity It is much more reasonable that the context should determin to which of them it is most specially to be restrein'd in each single place allowing it sometimes the more general comprehensive notion and so here it seems to have that of the Law of God by whomsoever revealed to men but especially by Christ Without The several places that here are named wherein wisedom cries and utters her voice are conceived ordinarily to denote the several sorts of men to whom God's law is revealed the vulgar noted by the streets the magistrates by the gates of the city to which the LXXII are favourable reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gates of the magistrates who sate and judged in the gates and the rich citizens by the city and chief places of concourse But the more simple plain meaning seems to be the most natural that there is an enumeration of all the publick places where or from whence proclamations are made the highways the streets the tops of houses the gates where all go in and out and particularly the Metropolis or chief City Jerusalem from whence all laws that are proclaimed are dispersed to the lesser cities and regions Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be no more than without doors foris saith the Latin as that is opposed to secretly or perhaps in the high-ways where passengers go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in the goings out or ways of which saith St. Hilary Quod nos in exitibus dicimus Graecitas ex Hebraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtulit making this the literal rendring of the Hebrew and defining the exitus to be properly ubi ex multis angustis viis in unam coitur where from many narrow ways they meet into one From whence Salvian hath in exitu ad Eccl. Cath. l. IV. and applies it to old age or going out of the world Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the broad places or streets or market-places Vrbium vias saith Hilary the ways or streets of cities where proclamations are frequently made Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the head of tumults or meetings or concourse which the ancients interpret to be the tops of houses which were wont to be places of walking and so of meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII on the top of the walls as walls signifie castles or houses and so the Chaldee and Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the tops of castles or houses so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them signifies an house or castle those being the places of advantage from whence proclamations were made and so Luk. 12.3 proclaiming on the house top is opposed to that which is whispered in the ear and so when James the Just was kill'd it was as he was preaching on the house top saith Eusebius And so the other two expressions in the openings of the gates in the cities are evidently to the same purpose to denote no more but the publick revelation and promulgation of these laws of wisedom which though in some degree before was most eminently fulfilled by Christ V. 25. Set at nought The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ociosus or vacuus fuit is most fully rendred by frustrating or voiding or making unprofitable so the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made frustrate my counsels agreeable to which is that of our Saviour Luk. 7.30 where he saith of the Pharisees that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they frustrated the counsel of God toward them The Chaldee Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have changed but it should without question be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and neglected or despised for so the Syriack which in this book keeps close to the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is here said of this word belongs to the use of it again ch 8.33 V. 27. Desolation The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being wasted desolated but primarily tumultuatus est and so here it will be most fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a tumult for so it will best agree with the whirlwind that follows when on a sudden a great noise and tumult is made and so men are put into
fear neither of the desolation of the wicked when it cometh 26. For the Lord shall be thy confidence and shall keep thy foot from being taken Paraphrase 25 26. Being thus safely lodged within the compass of God's providence and protectâ—oâ— thou shalt have no cause to dread the assaults or malice of men the wicked will be ready to malign and invade and so terrifie thee break in upon thee on a sudden and unexpectedly but thou hast a sure guard that will never fail thee as long as thou keepest close to God he will undoubtedly keep close to thee and defend thee from all mischief 27. Withhold not good from h them to whom it is due when it is in the power of thine hand to doe it 28. Say not to thy neighbour go and come again and to morrow I will give when thou hast it by thee Paraphrase 27 28. One duty before intimated v. 13. I shall especially recommend to thee for the securing the foregoing promises of God's safeguard to thee that of charity and mercy to those that stand in need of it and the readiness and chearfulness of performing this when thou art furnisht with ability for it If thou hast plenty and another poor brother wants it is but justice and reason that thou relieve him the law of doing as we would be done to requires it and God hath so unequally dispersed the riches of the world that the rich should account himself God's steward to distribute to the supply of the poor man's wants What therefore is by this tenure from heaven the indigent man's right do not thou defraud him of nor detein it any time from him when his needs exact it It is the part of a covetous-minded man when he is at present very able to give to delay or procrastinate Beware of this when thou art any way tempted to it be as ready and chearfull to give presently as he can be to receive it from thee 29. Devise not evil against thy neighbour seeing he dwelleth securely by thee Paraphrase 29. But be sure thou never so much as entertain any clancular design of hurting any man especially thy neighbour or friend that hath confidence of thy kindness There is nothing more base and odious in the sight of God or man and which shall more provoke the divine protection v. 26. to destitute thee than this falseness and treachery and unprovoked malice 30. Strive not with a man without cause if he have done thee no harm Paraphrase 30. Be thou carefull never to break friendship or fall out with any man or so much as enter disputes of unkindness or quarrels with him unless he have done somewhat unreconcileable with friendship repaid thee injury for thy kindness 31. Envy thou not the oppressour and choose none of his ways Paraphrase 31. Thou hast little reason to look with envy or emulation on the felicities or prosperities of wicked men of those particularly which invade and oppress others and design and sometimes bring in great advantages and encrease to their own heap by the rifling and plundering of others Believe it there is nothing more contrary to a durable prosperity The least or the greatest injustice or rapine whatsoever sin it be of that kind that promiseth most advantage will in fine be found the most blasting and inauspicious very unfit to be the object of thy envy or choice 32. For the froward is abomination to the Lord but his secret is with the righteous Paraphrase 32. And the reason is clear for as all prosperity even of this world is in the hand of God to dispose of so it is certain none have less pretence to his favour the fountain of all good things than these Such transgressors and prevaricators that violate all laws of God and nature and common humanity are most detestable in the sight of God as he withdraws his grace from such so it is to be expected that instead of blessing he shall pursue and curse them blast all their former felicities The just and upright that will doe good to all but injure none the exact conscientious dealers are the men to whom his favour and presence and so blessing belongs and none else have any right or pretence to it 33. The curse of the Lord is in the house of the wicked but he blesseth the habitation of the just Paraphrase 33. Nay not onely the withdrawing of his auspicious influences but the heaping all maledictions and curses upon whole families of the wicked and all their posterity that continue in the ways or make no restitution and satisfaction for the violences of their ancestours is with great reason to be expected from an holy and just Judge all his blessings being meanwhile entailed on just and mercifull men and their progeny 34. Surely he scorneth the scorner but he giveth grace to the lowly Paraphrase 34. For the rule is of eternal truth concerning all God's dispensations both spiritual and temporal which tend to the felicities of this or another life God withholdeth them from all those which presumptuously contemn and violate his law and setteth himself as an enemy profestly against them Onely his humble pliable docible obedient servants have the promise of his continued favour and all the gracious effects of that and the continual supplies and encrease of all good that they can stand in need of in answer to their prayers in all lowliness of heart addrest unto God they being thus qualified to receive and make use of it 35. The wise shall inherit glory but shame shall be the promotion of fools Paraphrase 35. The conclusion then of these premises is that good men shall meet with a sure reward though not as a stipend due to their works yet as an inheritance by a mercifull Father made over to them all comforts and advantages here and eternal glory hereafter but wicked irrational men that despise all laws of piety and justice shall get nothing by all their artifices oppressions c. but reproach and ignominy in this world and eternal confusion of face rejection from the presence of God in another world Annotations on Chap. III. V. 4. Good understanding The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand signifies prudence or intelligence but in that sense seems not to fit this place or with any propriety to be joyned with favour which is the favour or kindness of others nor will it easily be resolved in this sense what should be meant by finding good understanding whether with God or man unless the understanding be taken in the passive sense for that whereby God or man considers or esteems or understands him that finds it which is a mere Anglicism and hath nothing of Hebrew propriety in it To avoid this inconvenience it would not be unreasonable to take notice of another notion of the Verb in Hiphil for being happy or prosperous or successfull So Isa 52.13 Behold my servant
reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to acquire or possess which they the rather did because in the latter part they thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emulate which being so mistaken they were to add somewhat to supply the Ellipsis which might be possest as the man of violence could not and this caused the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumelies whether in the active sense the wrongs and contumelies which they deal out to others or the reproaches that fall upon themselves for their sins even their punishments in this world As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that style fitly denotes the oppressours violent or injurious V. 34. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surely he derideth the deriders from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derisit they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God resisteth is set against the proud fully expressing the sense though not literally the words for as those that violate and despise God's Law are the proudest rebels so God's setting himself against them contrary to the giving them grace in the latter part is the scorning of them the not hearkening to or relieving their greatest wants And in this their rendring onely changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God two Apostles recite this verse Jam. 4.6 and 1 Pet. 5.5 CHAP. IV. 1. HEar ye children the instruction of a father and attend to know understanding 2. For I give you good doctrine forsake you not my law Paraphrase 1 2. There is nothing so fit for all young and tender years to be seasoned with to be educated in by the care and discipline of their parents as the Laws of God for the directing of their lives It is the best portion the parent can assign the child more valuable than any other inheritance And then it nearly concerns us all that such a treasure be not cast away upon us that we lay it up safely in the heart make use of it to the direction and conduct of our whole lives and never knowingly or willingly transgress it as long as we live 3. For I was my father's son tender and onely beloved in the sight of my mother 4. He taught me also and said unto me Let thy heart retein my words keep my commandments and live Paraphrase 3 4. No child could be more passionately loved and valued by parents than the writer of this book Solomon was by his father David and mother Bathsheba And the great expression of this their love was the affording him this timely instruction daily inculcating to him the great necessity and advantages of exact and uniform obedience to all the commands of God towards a happy and prosperous life here and the attaining of eternity 5. Get wisedom get understanding forget it not neither decline from the words of my mouth Paraphrase 5. And the same paternal affection obliges me to inculcate this admonition to all the sons of men that whatever labour or industry it costs them they get this treasure into their possession the onely true wisedom and prudence that of knowing their duty of all sorts in order to the practice of it and never neglect or transgress those rules which this book gives them for the direction of their lives 6. Forsake her not and she shall preserve thee love her and she shall keep thee Paraphrase 6. And to this they have all encouragement as well as obligation Nothing shall tend more to their both present and eternal good than a strict unintermitted uniform observation of these rules All safety and tranquility and happiness here is made over to men on these onely terms They that thus keep close to God his providence is engaged to their protection and the very practice of these vertues it self hath a moral efficacy and an assurance of God's blessing accompanying it to keep men from all evil ghostly and bodily here and hereafter 7. Wisedom is a principal thing therefore get wisedom and with all thy getting get understanding Paraphrase 7. And therefore in all reason as this is to be the first and principal of our care to possess our hearts of this treasure so whatsoever else is afterwards sought or pursued must be with its due subordination to that The constant practice of all Christian duties must never be intermitted by the intervention of our secular aims but taken along to accomplish and secure all other acquests to us 8. Exalt her and she shall promote thee she shall bring thee to honour when thou dost embrace her Paraphrase 8. And no man shall ever loose by what is thus bestowed whatsoever value or love thou expressest to this sort of wisedom shall be abundantly repaid to thee by her They that endeavour not onely to exercise themselves constantly in the Law of God but to bring it in credit and fashion in the world to attract and engage all others in the same that prize and love it above all that appears most splendid or amiable in the world shall find this the most certain never-failing course to heap honour and estimation on themselves in the eyes of all such men whose good opinion is worth having And over and above all this the acceptation and praise of God and eternal glory with him hereafter is their most assured reward 9. She shall give to thy head an ornament of grace a crown of glory shall she deliver to thee Paraphrase 9. And indeed this is a special privilege of piety the exercise of Christian graces humility charity temperance c. that it renders thee amiable in the sight of all men S. Peter calls it the ornament of a meek and quâ—et spirit 1 Pet. 3.4 and S. Paul mentions it under the style of whatsoever things are honourable and of good report Phil. 4.8 no external ornament or bravery like it the most glorious regal crown doth not give such a lustre to him that wears it as the exercise of these graces doth But this is not all it not onely adorns but protects is by God's blessing and by the radiency of its own beauty a defensative and most sovereign amulet to him that hath it to secure him from the effects of mens malice the maxime being generally true though as other general rules it may bear some exception sometimes that men will not harm them who follow that which is good 1 Pet. 3.13 10. Hear O my son and receive my sayings and the years of thy life shall be many Paraphrase 10. Were I to exhort thee as a father a son most fatherly and prudentially to that whereon thy greatest and most durable weal even in this world depends I should absolutely recommend to thee the constant practice of piety the strict observation of those good rules which true saving wisedom prescribes thee being able to assure thee from heaven and even by a regular consequence that the blessings of a long and happy life do generally attend it From
that is from above is extremely opposite to pride and haughtiness of mind and to every wicked work and word and therefore such must our practice be never indulging to any known sin of any kind but on the contrary uniformly averting and detesting and abstaining from all such whatsoever the temptation be 14. Counsel is mine and sound wisedom I am understanding I have strength Paraphrase 14. And as this is the onely true wisedom such as will make us most like unto God so is it also the best sort of secular policy tending most to our preservation in this world no outward fortifications can so secure us against all mischief as this and this both upon terms of reason what is rationally to be expected for who will harm you if you be followers of that which is good 1 Pet. 3.13 and upon the ensurance of God's providence which will watch over such peculiarly without which guard of his no other means can secure any 15. By me kings reign and princes decree justice 16. By me princes rule and nobles even all the judges of the earth Paraphrase 15 16. And as for private men in their several capacities so for Kings Princes Nobles and all the Judges and Magistrates of this world there is nothing can more secure them in their several superiour orbs and spheres of motion than the exact observation of those rules which piety directs to strict justice in all their undertakings never varying from that on any seeming reasons of state It being most certain as it is most regular that as all power comes down to Princes from God a ray derived from that fountain of light his supreme power Rom. 13.1 and when it comes into the hands of oppressing Tyrants it is not without God's special providence thus scourging the peoples sins as St. Austin concludes from this and another Scripture so the onely means duly to manage this policy and to secure it to them is the regulation of it and all their affairs by those laws which God hath prescribed them Those Princes which with Solomon make wisedom their option which if they beg of God and sincerely labour for before wealth or any thing else shall be secured hereby of those additions the greatest abundance of all worldly blessings peace and plenty and dignity in this world 17. I love them that love me and those that seek me early shalâ— find me Paraphrase 17. And the reason is clear those that adhere to God God will adhere to and patronize and take all care of them and in that all safety consists and those that constantly pray for God's directions being duly qualified to receive shall not miss of them and having and cleaving stedfast to them all felicity is constantly consequent thereto which concludes for Princes as well as all other men that true piety is the onely policy for the perpetuating their power and prosperity 18. Riches and honour are with me yea durable riches and righteousness Paraphrase 18. For certainly God is the disposer of all the wealth and honours of this world 't was but a boast of Satan's to assume that they were in his power to give them to whomsoever he pleased and the onely way to perpetuate either of these to our selves and our posterities is to keep close to those rules of exact righteousness of all sorts performance of all duty to God to man and to our selves which he requires of us and wherein our wisedom truly so called consists 19. My fruit is better than gold yea than fine gold and my revenue than choice silver Paraphrase 19. But beside this the advantages of true piety are infinitely greater than such inferiour acquisitions can amount to All the wealth of the world ammast together is not fit to be compared with the one benefit and comfort of a good conscience with the great tranquility and peace which that affords in general and the practice of every particular vertue justice charity sobriety meekness contentedness and the like the satisfactions that result to the spirit of a man from the constant exercise of all and each of these are inestimable 20. I lead in the way of righteousness in the midst of the paths of judgment 21. That I may cause those that love me to inherit substance and I will fill their treasures Paraphrase 20 21. This kind of wisedom is of a vast extent belongs to all the actions of private and publick life justice in all our transactions but especially in government and judicature and the practice exact practice of those rules which God gives for the conducting each of these as it renders us acceptable to him and cannot miss of a future eternal reward and crown of glory so it is the foundation of all durable wealth and prosperity in this life No inheritance descends more surely upon an eldest son from his Father than those seem to be entailed on the exercise of these vertues A man would think that God had no other design in prescribing these than by that means to ensure all felicity in the greatest abundance upon us 22. The Lord possessed me in the beginning of his way before his works of old 23. I was set up from everlasting from the beginning or ever the earth was 24. When there were no depths I was brought forth when there were no fountains abounding with water 25. Before the mountains were settled before the hills was I brought forth 26. While as yet he had not made the earth nor the fields nor the highest part of the dust of the world Paraphrase 22 23 24 25 26. And indeed there will be no wonder in all this when it is considered that the wisedom which directs us to all this is but a ray of that eternal wisedom of the Father the Word and Son of God which in the fulness of time was to be incarnate on purpose to call mankind to repentance to redeem us from all iniquity and purifie to himself a peculiar people zealous of good works to give us the most divine sublime precepts and promises and grace to perform the one and embrace the other but before all time was present with God through that eternal ineffable generation from everlasting before any part of this world earth sea fountains hills valleys or mountains were created 27. When he prepared the heavens when he set a compass upon the face of the depth 28. When he established the clouds above when he strengthened the fountains of the deep 29. When he gave to the Sea his decree that the waters should not pass his commandment when he appointed the foundations of the earth 30. Then was I by him as one brought up with him and I was daily his delight rejoycing always before him 31. Rejoycing in the habitable part of his earth and my delights were with the sons of men Paraphrase 27 28 29 30 31. So likewise in the creation of the Universe that admirable work of divine wisedom wherein the circle of the heaven
simple or simplicity in the abstract they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she becomes to want a piece of bread by this paraphrasing her simplicity that her course of idleness and impudence brought her to extreme want and in the end of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she knows not what or any thing they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she understands not shame merely as a scholion of what else seemed obscure or imperfect for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness V. 14. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the high places of the city they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visibly in the streets merely by way of paraphrase to express the sense not the words V. 17. They invert the order of the words without any considerable change paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take the secret loaves pleasantly and the sweet waters of stealth V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead or carcases see Note on Psal 88. d are there they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giants or those that are born of the earth perish by her referring to the double notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that are in the earth as the dead are or those that come out of the earth as giants were believed to do In the end for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her guests they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meets as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies so And this also without any considerable change of the sense for this simple one being one of her guests her guests being in the depths of scheol and his meeting or going to meet her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the depth of hades are equivalent After this comes a very large insertion merely as a scholion of some learned man an exhortation to avoid the forementioned danger which in some but not in the Complute Editions is crept into the Text and retein'd also by the Syriack and Arabick but neither in the Chaldee nor Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But leap back stay not in the place nor cast thine eye upon her for so thou shalt pass over the strange water But abstein thou from the water of another's fountain that thou mayst have a long time and that the years of life may be added to thee CHAP. X. 1. THE Proverbs of Solomon A wise son maketh a glad father but a foolish son is the heaviness of his mother Paraphrase 1. After the general preparatory exhortations to the care and practice of piety enlarged on in the former chapters by way of foundation and introduction now follow the King his divine sentences some plain and yet weighty and important but the most by way of parable or aenigmatical allusion fit to affect the reader and to have a deep impression on him and commodious for memory also see Note on Chap. 1. a And the first recommends true wisedom the exercise of all vertue and piety to all young men and women as an act of necessary gratitude to their parents as well as of kindness to themselves for this certainly is the ensuring on them all manner of prosperity and felicities and flourishing condition in this life and as that is their own nearest interest so is it the parents greatest joy the whole comfort of whose lives extremely depends as upon the thriving and prospering so upon the pious sober humble pure behaviour of their children If they thrive and prosper in the world much more in those ways of divine vertue which hath the promise of all secular prosperity annext to it this must needs be matter of most ravishing delight to their parents This is an aphorism of so general observation that when the parents themselves are not so pious and gracious as they ought yet they rejoyce to see their children such And on the contrary if they miscarry and prove vitious in any kind there is no such cause of trouble and grief to the parents especially to the mother whose love is most tender and passionate and cannot choose but bewail it as the most unsupportable affliction of her life that she hath with so much pains and care brought forth a child to dishonour God to disgrace and despise his parents and to accumulate upon himself the direfullest woes of this and another life 2. Treasures of wickedness profit nothing but righteousness delivereth from death 3. The Lord will not suffer the soul of the righteous to famish but he casteth away the substance of the wicked Paraphrase 2 3. This you may discern in several branches of wisedom as that is opposed to the different sorts of folly that are observable among men The first and most principal notion of wisedom is that of all true and divine vertue and of this it is manifest that nothing can secure any man of any ordinary degree of happiness in this world but this one tenure of piety and justice and charity and all manner of vertue This is the one way of secular prudence and policy the most certain thriving course quite contrary to the worldlings measures He thinks the devil's arts are likeliest to thrive in this world injustice oppression deceit covering and griping gaining as much as he can and parting with as little and by these ways sometimes he fills his coffers possesseth himself of vast treasures On the contrary he cannot believe that justice and charity which holy writers style righteousness see Note on Psal 37. h and affirm them both to be ingredients of that righteousness which God's Law exacteth from men will ever tend to any man's worldly advantages but will be sure to keep him low and improsperous and hinderly that binds himself strictly to the exercise of them But herein the love of the world hath strangely blinded and infatuated men the truth of God's word and fidelity of his promises being engaged on the contrary observation that the greatest riches either unlawfully acquired or illiberally possest bring not the least advantage or benefit to the owner whilst he possesseth them his covetousness suffers him not to enjoy them himself much less to make himself capable of that future reward which is laid up for the charitable and mercifull and besides they are sure to meet with blasts from God and so not long to be held by him or his posterity Whereas on the other side the constant exercises of exact justice and the most diffusive charity which are so deeply under the worldlings prejudices have the blessings of God even those of this life entailed on them are so far from impoverishing or undoing any man that they are the most auspicious means to enrich and enlarge both his days and his plenty and rescue him from all the calamities to which this life is subject or the malice of wicked and covetous men could design to bring upon him And thus certainly it will be as long as God hath the disposing of the things of this world his providence being obliged to secure and
first stone than the whole foundation because the walls are necessary only to the setting on of the roof not to the laying of the foundation the foundation necessary both to the walls and roof but not to the first stone because that may be laid without the whole foundation but the first stone necessary to all the rest and therefore of greatest and most absolute necessity The course of nature is delineated and express'd to us by the like proceedings and method of Arts and Sciences So those general principles that are most familiar to us are the poorest and yet most necessary rudiments required to any deeper speculation the first stage of the understanding in its peregrination or travel into those foreign parts of more hidden knowledg is usually very short and 't is most requisite it should be so for beginning at home with some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taking its rise at its own threshold thereby it advances the length and secures the success of the future voyage Thus in Politicks hath the body of Laws from some thin beginnings under Lycurgus Solâ—n Phaleas and the like by daily accessions and farther growth at last increased into a fair bulk every age perfecting somewhat and by that degree of perfection making the matter capable of a farther so that the very Politicks themselves as well as each Commonwealth have been observed to have their infancy youth and manhood the last of which is the only perfect state which yet this body had never attain'd to had it not been content to submit it self to the imperfection of the former Thus also in practical Philosophy there be some praeambula operationis some common precepts which must be instill'd into us to work a consistency in our tempers firm enough for the undertaking and performing all moral tasks One excellent one Aristole learnt from Plato in the second of the Ethicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a skill of ordering those two passions aright joy and sorrow an habit never to rejoyce or grieve but on just occasion which lesson we must conn perfectly when we are young and then with years an easie discipline will bring on vertue of its own accord Lastly in the transcendent knowledge of Metaphysicks which Aristotle would fain call wisdom 't is the Philosophers labour which they were very sedulous in to invent and set down rules to prepare us for that study the best that Aristotle hath is in the third of Metaph. to examine and inform our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which things are chiefly worth doubting of and searching after in which one thing if we would observe his counsel if we would learn to doubt only of those things which are worth our knowledge we should soon prove better Scholars than we are Jamblichus beyond all the rest most to the purpose prescribes retiredness and contempt of the World that so we might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even live and be nourished by the excursions of the mind towards God where indeed he speaks more like a Christian than a Pythagorean as if he had learnt Christ to deny himself and the world and follow him and intended to come to that pitch and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Paul speaks of Gal. ii 20 The life which I now live in the flesh I live by faith c. But to conclude this praecognoscendum there be throughout all works of nature and imitations of art some imperfect grounds on which all perfection is built some common expressions with which the understanding is first signed some ground-colours without the laying on of which no perfect effigies or pourtraicture can be drawn Nay thus it is in some measure in spiritual matters also we are men before we are Christians there is a natural life and there is a spiritual life And as in the resurrection 1 Cor. xv 46 so also in the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul first that which is natural and after that which is spiritual and in the spiritual life there be also its periods the infancy the youth and virility of the spirit the first being most imperfect yet most necessary and preparing the way to the last perfection To bring all home to the business in hand thus did it not befit the Saviour of the World to come abruptly into it to put on fâ—esh as soon as flesh had put on sin the business was to be done by degrees and after it had been a long time in working for the final production of it the fulness of time was to be expected The Law had its time of paedagogy to declare it self and to be obeyed as his Vsher for many years and after all this he appears not in the World till his Baptist hath proclaimed him he makes not toward his Court till his Harbinger hath taken up the rooms He comes not to inhabit either in the greater or lesser Jewry the World or Man's heart till the Praecursor hath warn'd all to make ready for him and this is the voice of the Praecursor his Sermon and the words of my Text Prepare ye the way of the Lord. Instead of dividing the words I shall unite them and after I have construed them to you contrive that into one body which would not conveniently be dismembred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sit to prepare to make ready Ye are all those to whom Christ should ever come The ways of the Lord are whatsoever is capable of receiving of Christ or his Gospel peculiarly the hearts of the elect The form of speech imperative notes the whole complexum to be one single duty required of all the Baptists and my Auditors sub hac formâ that every man's heart must be prepared for the receiving of Christ or punctually to imitate the order of the words in my Text the preparation of the soul is required for Christ's birth in us For there is in every elect vessel a spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical incarnation of Christ where the soul like Mary is first overshadowed by the Holy Ghost then conceives then carries in the womb grows big and at last falls into travail and brings forth Christ My Text goes not thus far to bring to the Birth neither will I. My discourse shall be happy if it may be his Baptist his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts to prepare them for his birth which I shall endeavour to do first by handling preparation in general 2. The preparation here specified of the soul 3. In order to Christs birth in us And first of preparation in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepare ye or make ready the necessity of this performance to any undertaking may appear by those several precedaneous methods in common life which have nothing in themselves to ingratiate them unto us but cost much toil and trouble yet notwithstanding are submitted to If the Earth would answer the Farmer 's expectation without any culture or husbandry he would never be so prodigal
of God in the work of our Salvation are described our Apostle in his Discourse goes on the same way that God is said to do in his Decree lays the foundation of it as low and deep as possible begins with them as it were in Massa and though they were already Romans and Christians yet before he openeth Heaven Gates to them and either teaches or suffers them to be Saints he stays them a while in the contemplation of their impurity and damn'd neglected estate of the stock they come from looks upon them as polluted or troden down in their own blood as the phrase is Ezek. xvi 6 He plows and harrows and digs as deep as possible that the seed which he meant to Sow might be firm rooted that their Heaven might be founded in the Center of the Earth and their faith being secur'd by the depth of its foundation might encrease miraculously both in height and fruitfulness Thus in the latter part of this first Chapter doth he shew them the estate and rebellions and punishment of their Heathen Ancestors that the unregenerate man may in that Glass see his Picture at the length the regenerate humble himself in a thankful horrour over-joyed and wondring to observe himself delivered from such destruction And that all may be secured from the danger of the like miscarriage he sets the whole story of them distinctly before their Eyes 1. How the Law and light of nature was sufficient to have instructed them into the sight and acknowledgment of God and therefore that they could not pretend want of means to direct them to his worship 2. That they contemn'd and rejected all the helps and guidances that God and nature had afforded them and that therefore 3. God had deserted and given them up unto the pride and luxury and madness of their own hearts all vile affections for this is the force of the illation They abused those instructions which God had printed in the Creature to direct them and therefore he will bestow no more pains on them to so little purpose their own reason convinced them there was but one God and yet they could not hold from adoring many and therefore hee 'l not be troubled to rein them in any longer for all his ordinary restraints they will needs run riot And for this cause God gave them up to vile affections So that in the Text you may observe the whole state and history of a heathen natural unregenerate life which is a progress or travel from one stage of sinning to another beginning in a contempt of the light of nature and ending in the brink of Hell all vile affections For the discovery of which we shall survey 1. The Law or light of nature what it can do 2. The sin of contemning this law or light both noted in the first words for this cause that is because they did reject that which would have stood them in good stead 3. The effect or punishment of this contempt sottishness leading them stupidly into all vile affections And lastly the inflicter of this punishment and manner of inflicting of it God gave them up and first of the first the law and light of nature what it can do To suppose a man born at large left to the infinite liberty of a Creature without any terms or bounds or laws to circumscribe him were to bring a River into a Plain and bid it stand on end and yet allow it nothing to sustain it were to set a Babe of a day old into the World and bid him shift for a subsistence were to bestow a being on him only that he may lose it and perish before he can ever be said to live If an Infant be not bound in and squeez'd and swathed hee 'l never thrive in growth or Feature but as Hippocrates saith of the Scythians for want of Girdles run all out into bredth and ugliness And therefore it cannot agree either with the mercy or goodness of either God or nature to create men without laws or to bestow a being upon any one without a Guardian to guide and manage it Thus left any Creature for want of this law any one moment should immediately sin against it's Creation and no sooner move than be annihilated the same wisdom hath ordered that his very Soul should be his Law-giver and so the first minute of its essence should suppose it regular Whence it is that some Atheists in Theophilus ad Auto. which said that all things were made by chance and of their own accord yet affirm'd that when they were made they had a God within them to guide them their own conscience and in sum affirm'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there was no other God in the World Aristotle observes that in the Creatures which have no reason phantasie supplies its place and does the Bee as much service to perform the business of its kind as reason doth in the man Thus farther in them whose birth in an uncivilized Countrey hath deprived of any laws to govern them reason supplies their room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Arius Didymus Reason is naturally a law and hath as soveraign dictates with it pronounceth Sentence every minute from the tribunal within as authoritatively as ever the most powerful Solon did in the Theatre There is not a thing in the World purely and absolutely good but God and nature within commends and prescribes to our practice and would we but obey their counsels and commands 't were a way to innocence and perfection that even the Pelagians never dreamt of To speak no farther than will be both profitable and beyond exception the perfectest Law in the World is not so perfect a rule for lives as this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Methodius calls it this law of nature born with us is for these things which are subject to its reach Shall I say Scripture it self is in some respect inferiour to it I think I shall not prejudice that blessed Volume for though it be as far from the least spot or suspicion of imperfection as falshood though it be true perfect and righteous altogether yet doth it not so evidence it self to my dull Soul it speaks not so clearly and irrefragably so beyond all contradiction and demur to my Atheistical understanding as that law which God hath written in my heart For there is a double certainty one of Adherence another of Evidence one of Faith the other of sence the former is that grounded on Gods Word more infallible because it rests on divine authority the latter more clear because I find it within me by experience The first is given to strengthen the weakness of the second and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. i. 19 A more firm sure word the second given within us to explain the difficulties and obscurities of the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 16. we saw it with our Eyes so that Scriptures being conceived into words
and void Gen. i. 2 or like that at Lots Door among the Sodomites or that of Aegypt thick and palpable and this have we created to our selves a sky full of tempestuous untamed affections this cloud of vapours have we exhaled out of the lower part of our Soul our sensitive faculty and therewith have we so fill'd the air within us with sad black meteors that the Sun in its Zenith the height or pride of its splendor would scarce be able to pierce through it So that for to make a search for this light within thee before thou hast removed this throng and croud of passions which encompass it and still to complain thou canst not meet with it were to bring news that the Sun is gone out when a tempest hath only masked it or to require a Candle to give thee light through a Mud-wall Thou must provide a course to clear the Sky and then thou shalt not need to entreat the Sun to shine on thee especially if this Cloud fall down in a showre if thou canst melt so thick a viscous meteor as those corrupt affections are into a soft rain or dew of penitent tears thou mayest then be confident of a fair bright Sun-shine For I dare promise that never humble tender weeping Soul had ever this light quite darkned within it but could at all times read and see the will of God and the law of its Creation not drawn only but almost engraven and woven into its heart For these tears in our Eyes will spiritually mend our sight as what ever you see through water thought it be represented somewhat dimly yet seems bigger and larger than if there were no water in the way according to that rule in the Opticks Whatever is seen through a thicker medium seems bigger than it is And then by way of use shall we suffer so incomparable a mercy to be cast away upon us Shall we only see and admire and not make use of it Shall we fence as it were and fortify our outward man with Walls and Bulwarks that the inner man may not shine forth upon it Or shall we like silly improvident Flies make no other use of this Candle but only to singe and burn and consume our selves by its flame receive only so much light from it as will add to our hell and darkness 'T is a thing that the flintiest heart should melt at to see such precious mercies undervalued such incomparable blessings either contemned or only improved into Curses Arrian calls those in whom this light of the Soul is as I shewed you clouded and obscured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead trunks and carkasses of flesh and to keep such men in order were humane laws provided which he therefore calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserable hard laws to keep dead men in compass and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earth and Hell the places to which dead bodies are committed And certainly if so then by way of contrary all the life that we possess is but by obedience to this law within us and 't is no longer to be called life but either sleep or death or lethargy every minute that we move out of the circle of its directions There is not a step or moment in our lives but we have a special use and need of this law to manage us every enterprize of our thoughts or actions will yield some difficulty which we must hold up and read and judge of by this Candle nay sometimes we have need of a Glass or instrument to contract the beams and light of it or else 't would scarce be able to get through to our actions passion and folly and the Atheism of our lives hath so thickned the medium Wherefore in brief remember that counsel Mal. ii 15 Take heed to your spirit and let none deal treacherously with the wife of his youth the Wife of his youth i. e. saith Jeroms gloss legem naturalem scriptam in corde the law of nature written in his heart which was given him in the Womb as a Wife and help to succour him Let us set a value on this polar Star within us which hath or should have an influence at least directions on all our actions let us encrease and nourish and make much of the sparks still warm within us And if Scholars and Antiquaries prize nothing so high as a fair Manuscript or ancient Inscription let us not contemn that which Gods own Finger hath written within us lest the sin of the contempt make us more miserable and the mercy profit us only to make us unexcusable And so I come to my second part the sin of contemning or rejecting this law For this cause he gave them up i. e. because the contempt of his law thus provoked him The guilt arising from this contempt shall sufficiently be cleared to you by observing and tracing of it not through every particular but in general through all sorts of men since the fall briefly reducible to these three heads First The Heathens Secondly The Jews Thirdly Present Christians and then let every man that desires a more distinct light descend and commune with his own heart and so he shall make up the observation The Heathens sin will be much aggravated if we consider how they reckon'd of this law as the square and rule and canon of their actions and therefore they will be inexcusable who scarce be ever at leisure to call to it to direct them when they had use of it The Stoick calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise that every man makes the obligation that he is bound in to nature at his shaping in the Womb and upon which condition his reasonable Soul is at his conception demised to him so that whosoever puts off this obedience doth as he goes on renounce and even proclaim his forfeiture of the very Soul he lives by and by every unnatural that is sinful action 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the natural man within him and by a prodigious regeneration is in a manner transubstantiate into a Beast of the Field Which conceit many of them were so possest with that they thought in earnest that 't was ordinary for souls to walk from men into Cocks and Asses and the like and return again at natures appointment as if this one contempt of the law of nature were enough to unman them and make them without a figure comparable nay coessential to the beasts that perish 'T were too long to shew you what a sense the wisest of them had of the helps that light could afford them so that one of them cryes out confidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If all other laws were taken out of the world we Philosophers would still live as we do those directions within us would keep us in as much awe as the most imperious or severest Law-giver And again how they took notice of the perversness of men in refusing to make use of it for who saith
to look more like a man to hold thy head more couragiously and bend thy thoughts more resolutely toward Heaven and I shall expect and hope and pray and almost be confident that if thou dost perform sincerely what thy own soul prompts thee to Gods spirit is nigh at hand to perfect and crown and seal thee up to the day of redemption In the next place thou maist see thine own guilts the clearer call thy self to an account even of those things which thou thinkest thou art freest from that which the Apostle in this chap. and part of my Discourse hath charged the Heathens with and if thou lookest narrowly I am afraid thou wilt spy thine own picture in that glass and find thy self in many things as arrant a Gentile as any of them For any sincere care of God or Religion how few of us are there that ever entertained so unpleasant a guest in their hearts we go to Church and so did they to their Temples we pray and they sacrificed they washed and bathed themselves before they durst approach their deities and we come in our best cloths and cleanest linen but for any farther real service we mean towards God there for any inward purity of the heart for any sincere worship of our Soul we are as guiltless as free from it we do as much contemn and scorn it as ever did any Heathen Again what man of us is not in some kind guilty even of their highest crime Idolatry Some of them took the brain to be sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Athenaus and therefore hearing some cry God help when one sneezed the ignorant sort worshipt that noise as an expression of a deity in the brain and so as senselesly many of us deify our own brains and adore every thing that ever comes out of them Every conceit of ours must be like the birth of Jupiters brain a Minerva at least be we never so ignorant or mechanical every device every fancy of our own especially in matters of Religion is straight of divine authority and having resolved our selves the Children of God every crochet we fall upon must be necessarily Theopneust and inspired and others accused for irreligious or singular that will not as soon give homage to it In summ every imagination becomes an Image and the Artificer deifies his own handy-work forgetting that he made it as 't is described in the xiii of Wisd toward the end and this is one kind of Idolatry Again who is there that hath not some pleasure in his heart which takes place of God there They had their Sun and Moon most glorious Creatures their Heroes whose vertues had even deified their memory and silly men they admired and could not choose but worship The Devil and a humour of superstition customary in them fee'd and bribed the law in their hearts to hold its peace and not recal them But how basely have we outgone their vilest worships How have we outstript them Let but one appearance of gain like that golden Calf of the Israelites a beautiful Woman like that Venus of the Heathens nay in brief what ever Image or representation of delight thy own lust can propose thee let it but glance or glide by thee and Quis non incurvavit Shew me a man that hath not at some time or other faln down and worshipt In summ all the lower part of the Soul or carnal affections are but a picture of the City of Athens Acts xvii 16 Wholly given to Idolatry The basest unworthiest pleasure or content in the World that which is good for nothing else the very refuse of the refuse Wisd xiii 13 is become an Idol and hath its shrines in some heart or other and we crouch and bow and sacrifice to it and all this against the voice of our Soul and nature within us if we would suffer it to speak aloud or but hearken to its whisperings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philoponus Nature only bids us feed our selves with sufficient lust brought in superfluity and pleasure But this only by the way lest you might think that part of my Sermon concerning the Heathens contempt of this law did belong little to you and so might have been spared Lastly Not to lade every part of my former Discourse with its several use or application take but this one more If this Light shines but dimly within us then let us so much the more not dare contemn it That Master that speaks but seldom then surely deserves to be obeyed he that is slow in his reproofs certainly hath good reason when he falls foul with any body If Croesus his dumb Son in Herodotus seeing one come to kill his Father shall by violence break the string of his tongue that formerly hindred his Speech and he that never spake before roar out an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sir Kill not Croesus I wonder not that the Persian held his hand a very Barbarian would be amazed and stopt by such a Prodigy it must needs be an odious thing when the Child which can scarce speak expresses indignation Wherefore if ever our bestial soul that of our sense shall seduce us to any thing that our manly soul that of our reason which is now somewhat decrepit and dim-sighted shall yet espy and find fault with if in any enterprize this natural law within us shall give the check let us suddenly remove our project and not dare to reject such Fatherly sage admonishments if all the means in the World can help to avoid it let us never fall into the snare And if at thy audit with thy own Soul and examination of thy self amongst the root of thy customary ignorant sins and O Lord deliver me from my secret faults if in that heap and Chaos thy own heart can pick out many of this nature and present them to thee which it before forewarned thee of then let the saltest most briny tear in thy heart be called out to wash off this guilt let the saddest mortified thought thou canst strain for be accounted but a poor unproportionable expiation Think of this seriously and if all this will nothing move you I cannot hope that any farther Rhetorick if I had it to spare would do any good upon you Only I will try one suasory more which being somewhat rough may chance to frighten you and that is the punishment that here expects this contempt and that a dismal hideous one all the wild savage devourers in the Wilderness Vile affections which punishment together with the inflicter and manner of inflicting it are the last parts of my Discourse of which together in a word God gave them up to vile affections A punishment indeed and all the Fiends of Hell could not invent or wish a man a greater there is not a more certain presage of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or total subversion of Body and Soul not a more desperate prognostick in the World 'T is observed in
reward with such a crown but the sincere labouring in the word and doctrine filling our souls with the earnest desire of saving others espousing it as the sole felicity of our lives the one promotion that we aspire to to people heaven with Saints to send whole colonies of inhabitants thither 'T was the excellence and pride of the ancient Jews yea and the craft peculiar to them saith Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 getting of children propagating miraculously and the barren was the most infamous person among them behold I go childless the saddest lamentation and Give me children or else I dye and Take away our reproach most pathetical Scripture-expressions yea and among the Romans the jus trium liberorum the right of three children you know what a prerogative it was This is our trade my brethren to beget children to heaven and according to the Law of the Goel in Deut. now our elder brother Christ is dead we are the men who by right of propinquity are obliged to raise up seed to our elder brother O let it not be our reproach to go thus childless to our graves at least our guilt and just accusation to bereave our Saviour of that seed he expects from us you know what a sin it was to repine at that duty let not us be wanting to Christ in this so charitable a service charitable to Christ that his blood may not have been shed in vain charitable to others whom we may by Gods blessing convert unto righteousness and the charity will at last devolve on our selves who by this means shall shine as the brightness of the firmament and as the stars for ever and ever THE POOR MAN'S TITHING A SERMON Preached in St. Paul's Church before the Lord Mayor and Aldermen of the City of London on the 12. of April A.D. 1640. DEUT. XXVI 12 13. When thou hast made an end of tithing all the tithes of thine encrease the third year Then thou shalt say before the Lord thy God THAT the first sound of this text may not possess you with an expectation of a Vicars plea a discourse of tithes and querulous invective against sacriledge and consequently by this prejudice your ears and hearts be fortified impenetrable and impregnable against the speaker and the Sermon that I may reconcile the choice of this text with the imploring and hoping for your patience I shall immediately deliver you from your fears by assuring you that the main of this text is and the total of my discourse shall be bent quite toward another coast that which in the sincerity of my heart I conceive may best comply with your designs either as Christians or as men most tend to your serving of Christ and enriching of your selves with the increase of your wealth here and glory hereafter And when I have told you this I cannot chuse but say that I am your friend and for that may claim not as an act of favour but justice the payment of this debt the return of your patience in receiving and care in practising what shall be delivered There was a double tithing among the Jews the every years tithing and the third years tithing the every years tithing you know whose patrimony it was but aâ—ter that was set apart and presented unto the owners every third year there was another to be raised over and above for the stranger the fatherless and the widow as you may see it enacted c. 14. v. 29. this was called by the Rabbines the second tithing and in another respect the third by some of them the tithe for feasts Deut. 14.23 going for the second and the tithe of the tithes which the Levites paid the High-priest going for the fourth in that account but most significantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tithe for the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus the poor mans tithing or in the words of the text the compleveris decimare anno tertio the making an end of tithing the third year Till this were done there wanted a compleveris what ever other dues were paid the work was incomplete and upon the performance of that here is a stock of confidence toward God for him that hath done it a right invested on him to all the abundance of Canaan v. 15. a justifiable pretension to all temporal blessings which he may depend on and challenge at Gods hand 't were but a cold expression to say he might expect by petition I will add he may require by claim and produce his patent for it here in my text Cùm compleveris c. When thou hast made an end c. This text I have upon advice resolved not to divide into parts but my discourse upon it I shall by setting it these bounds and limits 1. That it presents unto you the duty of alms-giving by occasion of these words Cùm compleveris decimare anno tertio when thou hast made an end of tithing the third year 2. The benefit arising from the performance of this duty from the rest Dicas coram Domino then thou shalt or mayest say i. e. hast right and power to say before the Lord thy God In our progress through the first of these we shall observe these gesses 1. We shall begin with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider alms-giving simply deducing the practice of the Jews down to us Christians and so in a manner give you the history of alms-giving 2. We shall look into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what portion ought to issue out of every mans revenues taking our rise from the practice of the Jews a tithe of all increase every third year 3. We shall proceed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider it as a duty and then we shall have done with the first general In the second general we shall shew you 1. In thesi that confidence or claiming any thing at Gods hands must take its rise from duty in performance Then thou mayest say then but not before 2. In hypothesi shew you the connexion between this confidence and this performance claiming of temporal plenty upon giving of alms These are the several posts and stages of my future discourse the Monogramm drawn in cole as it were wherein you may discern the lines and lineaments of the whole body I must now descend to the filling them up and giving you them a little more to the life taking them in the order proposed very loosely and very plainly making provision for your hearts not your ears for your future gain and not your present sensuality and begin with the first general and in that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or alms-giving simply considered deducing the practice of the Jews down to us Christians and so give you in a manner the history of alms-giving Though we assert not an equality of worldly riches from any decree either of God or nature find not any statute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any law of community in any but Plato's institutions and those
never reduced to practice in any one city in the world attempted once by Plotinus through his favour with Gallienus who promised to reside in his Platenopolis but soon altered his purpose again as Porphyrie tells us yet I may suppose it for a granted maxime that the extreme inequality that is now so illustriously visible in the world is not any act of Natures primary intention or Gods first and general providence Aristotle may tell us of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some that Nature hath bored through the ear to be slaves for ever and we may believe him if we can find any ground for it but of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colonies of men sent into the world without any claim or right to any part of the worlds goods he hath not left us any thing upon record Nor hath the book of Creation in the Scripture the Beresith or natural Philosophy of the Bible given us any hint for such a resolution that some should be born to riot and others to famish some to be glutted and others to starve that mankind should be thus dichotomized into such extreme distant fates some to reign in Paradise for ever others to be thrown over the wall as out of the Adamites stove to pine and freeze among thorns and briars This were an absolute decree of election and reprobation improved farther than Predestinarians have ordinarily extended it As we are wont to say of sin that 't is not to be found in Gods Hexameron no fruit of his Six days labour but a production of a later date ingendred betwixt the serpent and the woman that Incubus and Succuba the devil and the lower soul so may we say of extreme want and poverty that its nativity is of the land of Canaan its father an Amorite and its mother an Hittite Satan and covetousness brought it into the world and then God finding it there whose glorious attribute it is to extract good out of evil as he did once a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption of mankind out of the fall of Adam and so made the Devil an instrument of bringing the Messias into the world so hath he in like manner by his particular providence ordered and continued this effect of some mens covetousness to become matter of others bounty exercise of that one piece of mans divinity as Pythagoras called liberality and so ex his lapidibus out of these stones out of the extreme want and necessity of our brethren to raise trophies and monuments of virtue to us of charity liberality and magnificence of mercy and bowels of compassion that most beautiful composition of graces that most heroical renowned habit of the soul So that now we may define it an act of Gods infinite goodness to permit though before we could scarce allow it reconcileable with his infinite justice to decree the extreme inequality of earthly portions the poor man gasping for food that the rich may have a store-house or magazine where to lay up his treasures the careful labourer full of children suffered to wrestle with two extremities at once hunger on the one side and natural compassion to the helpless creatures he hath begotten on the other that thou by thy wealth mayest be that Elijah sent from heaven to the famishing for lorn widow that Godlike man drop'd out of the clouds to his relief and by the omnipotent reviving power of thy charity usurp that attribute of Gods given him by the Psalmist that feeds the young ravens exposed by the old ones sustain that destitute sort of creatures that call upon thee Admirable therefore was that contrivance of Gods mercy and wisdom mentioned to the Jews not as a threatning but a promise of grace one of the privileges and blessings of Canaan the poor shall never cease out of the land Deut. 15.11 that thou mayest always have somewhat to do with thy wealth some sluce to exhaust thy plenty some hungry leech to open a vein and prevent the access of thy feaver and withal that thy wealth may enoble thee as Xenocrates told his benefactors children that he had abundantly requited their father for all men spake well of him for his liberality to Xenocrates or as benefactors among the heathen were adored and deified that thus thy faithless fading falsehearted riches which the Evangelist therefore styles Mammon of unrighteousness only as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to true durable wealth may yield thee more profit by the profusion than by the possession as silver doth by melting than by continuing in the wedge or bullion according to that of Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rich is he that distributes not he which hath and possesseth and Lactantius Divites sunt non qui divitias habent sed qui utuntur illis ad opera justitiae the rich are they not which have riches but use them to works of righteousness purchase thee by being thus providently laid out a revenue of renown here and glory hereafter You see then the pedigree and genealogy of alms-giving how it came into the world Covetousness and oppression and rapine brought in emptiness and beggery and want then Gods providence and goodness finding it in the world resolves to continue it there to imploy the treasures and exercise the charity of others Now for the practice of the world in this great affair we cannot begin our survey more properly than from the text there to behold Gods judgment in this point by the rules he hath given to be observed in this city of God his own people of the Jews whilst they were managed by God himself The priesthood was the peculiar lot of God and therefore may well be allowed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feeding first at Gods feast And the poor next after them were taken care of by God himself Lazarus as it were in Aarons as once in Abrahams bosom next to the priest in the temple as to the Patriarch in heaven a tithing for the priest and when this was done every third year a tithing for the poor The withholding of the former was sacrilege and of the latter furtum interpretativum say the Schools interpretative theft and the Casuists to the same purpose that though our goods be our own jure proprietatis by right of propriety yet they are other mens jure charitatis by right of charity the rich mans barn is the poor mans granary nay murther too as we may conclude from the words of the wise man the poor mans bread is his life and that is sometimes thy dole on which his life depends and then as there it follows he that deprives him of it so doth the unmerciful as well as the thief is a murtherer Nay farther that murther one of the deepest dye a fratricidium like Cains of Abel his brother and therefore as that is a clamans de terra crying for judment from the ground so hath