A PARAPHRASE AND ANNOTATIONS UPON THE BOOKS OF THE PSALMS.   

A PARAPHRASE AND ANNOTATIONS Upon the BOOKS of the PSALMS: Briefly Explaining the Difficulties thereof. ALSO A Paraphrase & Annotations On the Ten First Chapters of the PROVERBS.  
The Second Edition Corrected and Amended.  
By H. HAMMOND D. D.  
LONDON: Printed by T. Newcomb and M. Flesher, for Richard Royston Bookseller to the Kings most Sacred Majesty, at the Angel in Amen-Corner, and Richard Davis Bookseller in Oxford. Anno Dom. MDCLXXXIII.   

A PREFACE, Concerning the Duty, Practice, and constant Usage of Psalmody in the Church. The Benefits thereof. The Design of this Work. The Literal and Prophetical Senses. The Helps toward the Indagation of each. The Interpreters, especially the Greek. The Spirit and Affections of Psalmodists.  
1. THE Duty and Benefits of Psalmody, and the many Excellencies of these Divine inspired Books, cannot fitly be set out by any lower Hand than that which first wrote them.  
2. For the former of these, we are sufficiently provided from this Treasury, Psal. 33.1. Praise (this of Psalmody, vers. 2.) is comely for the upright; Psal. 92.1, 2, 3. It is a good thing to give thanks, to sing praises, to show forth thy loving kindness and thy faithfulness, upon the Psaltery— with a solemn sound; 135.3. Praise the Lord, for the Lord is good; sing praises to his Name, for it is pleasant; 81.1, 2, 3, 4, 5. Sing aloud, Take a Psalm, Blow up the Trumpet: For this was a Statute for Israel, and a Law of the God of Jacob. This he ordained in Joseph for a Testimony, when he went out through the Land of Egypt; and very frequently elsewhere. And the sum of the Testimonies is, that as it is the principal thing we know of the Joys of Heaven, that we shall most ardently love and praise God there, and devoutly contend with the holy Angels, his supreme Ministers, in sounding forth the adorable Excellencies of our Creator, Redeemer, and Sanctifier; so we are obliged by our holy calling, and our own many great 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Tom. 1. p. 610. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib. 1.32, 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib. p. 611.15.1.  Interests, to take some Antepast of those Celestial Joys in this lower Kingdom of Heaven, and to spend no unconsiderable part of our present Lives in this most blessed and holy Employment, wherein also those Angels which shall then be our Praecentors are here pleased to follow, and attend our Motions, and invisibly to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. see Note a. on Psal. 138. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Tom. 1. p. 127. A.  assist in those Quires where they can find meet Company, the Hearts, 
c Psal. 26.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Tom. 1. p. 611.28.  pure and 
d Psal. 138.1.  whole Hearts, 
e Ephes. 5.18, 19  the Spirits and inflamed Affections, and 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Tom. 1. p. 610.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. ad Marcellin. to. 1. p. 961. B.  Voices of Psalmodists.  
3. As for the latter, it is no otherwise to be fetched from hence than as the Light commends Beauty to every Eye, and as the Matter itself speaketh; this Type of Christ, the Psalmist, having transcribed this part of his Character, that he hath not thought fit to testify of himself, any otherwise than the works which he did bare witness of him. For this therefore we must appeal to Foreign Testimonies, and therein not so much to the diffused Panegyrics which have been largely bestowed on this holy Book by many of the 
* See Basil, To. 1. p. 125.126.127. and Athanas. Ep. ad Marcelin. throughout.  Ancient Fathers of the Church as to the Offices of all Churches, Jewish (nay Mahometan) as well as Christian, and the more private practices of Holy Men in all Ages.  
4. For the practice of the Jewish Church, we have 1 Chron. 15.16. where the Levites are appointed to be Singers with Instruments of Music, Psalteries and Harps and Cymbals, sounding, by lifting up the voice with joy; and to record, and to thank and to praise the Lord God of Israel, chap. 16.4. And being thus prepared for the office, David delivered this Psalm to thank the Lord, into the hand of Asaph and his Brethren, vers. 7. Give thanks unto the Lord— in the words of Psal. 105.1. And this not only upon an extraordinary occasion, to solemnize the carrying up of the Ark, but to stand every morning to thank and praise the Lord, and also every evening, chap. 23.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and to, or at every offering up (so the LXXII. rightly render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at all that is offered) of burnt-sacrifices to the Lord in the Sabbaths, in the New-moons and on the feast days, vers. 31. And thereto the recital of their practice accords, Ecclus. 50.15, 16, 18. He poured out the sweet-smelling savour— Then shouted the Sons of Aaron, and sounded the Silver Trumpets, and made a great noise to be heard for a remembrance. The Singers also sang praises with their voices, with great variety of sounds was there made sweet Melody. So again 2 Chron. 5.12. the Levites arrayed in white Linen, having Cymbals and Psalteries and Harps, stood at the East end of the Altar, and with them an hundred and twenty Priests, sounding with Trumpets. And as the Trumpeters and Singers were as one, to make one sound to be heard in praising and thanking the Lord, and when they lift up their voice with the Trumpets and Cymbals and Instruments of Music, saying, For he is good, for his mercy endureth for ever, in the words of this Psalmist so often repeated; then (in token of God's acceptation and approbation) the House was filled with a Cloud, vers. 13. the Glory of the Lord had filled the House of God, vers. 14.  
5. This old Copy of the Jews is at once transcribed, and confirmed, and recommended to all the World, by the signal practice of Christ himself in his great Reformation.  
6. Beside his many incidental Reflections on this Book of Psalms, to prove his Doctrine, and give account of himself; Luk. 20.42. and 24.44. Matth. 16.27.21.16.25.41. and 26.23. Joh. 10 34.15.25. and 17.12. two signal instances are recorded for us: the one at the Institution of the Eucharist, Matth. 26.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they sung a Psalm (closed the whole action with a Hymn) and so went out.  
7. That this their singing was the recitation of the Paschal Hymn, or great Hallelujah, Psal. 114. and the four subsequent, is not expressed by the Evangelist, yet is much more probable than the contrary opinion of those that conceive it was a new Hymn of Christ's effusion, possibly the same which is recorded Joh. 17. wherein it cannot be believed that the Disciples had their parts, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must conclude they had in the singing this Hymn or Hymns. 'Tis evident our Saviour chose to retain much more of the Jewish Customs than that of the Paschal Psalm amounts to.  
8. The other instance was that upon the Cross (being now at the pouring, out of his Peace-offering, Matth. 27.46. About the ninth hour (the hour of Prayer) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he (lift up his voice, like a Levites Trumpet) resounded with a loud voice, Eli, Eli, Lamma Sabachthani, the express words (in the Syriack reading) of the beginning of the 22 Psal. How much more of that or of the ensuing Psalms he recited, the Text advertiseth us no farther, than that he concluded with the words of the 31. v 5. So St. Luke tells us, Chap. 23.46. And when Jesus had cried with a loud voice, (which belongs to the former passage) he said, Father, into thy hands I commend my spirit: and having said this, he gave up the Ghost.  
9 Here we see our Blessed Saviour, that had not the Spirit by measure, that spoke as never man spoke, chose yet to conclude his life, to entertain himself in his greatest Agony, and at last to breathe out his Soul in this Psalmist's form of words rather than in his own. No tongue of Men or Angels can invent a greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to set out the honour of any Writing, or give us more reason to lay up in our minds the words of the Martyr 
† Bib. Patr. Graec. Tom. 11. p. 357. B.  Hippolytus, that in the days of Antichrist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Liturgy, shall be extinguished, Psalmody shall cease, Reading of the Scriptures shall not be heard. In which three as the Public Service of God was by the 
‖ Scripturae leguntur, Psalmi canuntur, Adlocutiones proferuntur, Petitiones delegantur. Tertul. de An. c. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Theodoret. in 1 Cor. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nic. Cabasila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Bibl. Gr. Patr. Tom. 11. p. 201.  Ancients thought to consist; so the destroying of all and each of them must needs be a branch, if not the whole body of Antichristianisme, a direct contradiction to 
* Luk. 11.2. Mat. 26.30. Luke 4.17.  Christ, who, by his own prescription, or practice of each of these, impressed a Sacred Character on each.  
10. The use which the Apostles of Christ are recorded to have made of this Book bears proportion with these precedents.  
11. In St. Peter's Speech about Judas and his Successor, the directions are taken from hence, Act, 1.16, 20. In his first Sermon to his Countrymen, his proofs are from hence, Act. 11.25, 31, 34. So again, chap. 4.11. And upon the delivery of him and John out of the Rulers hands, the whole company celebrate the news of it, chap. 4.24. first in the words of Psal. 146.6. then of Psal. 2.1, 2. so St. Paul in his Preaching, Act. 13.22, 33, 35. in his Writings, Rom. 3.4, 10, etc.— 8.36, 10.18.11.9.15.3, 9, 11 and oft elsewhere: and so in his Sufferings also, Act. 16.25. At midnight (one of the Solemn hours of Prayer and Psalmody in the Ancient Church) Paul and Silas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their office of Prayer used an Hymn or Psalm (one or more) also, and recited so loud that the prisoners heard; and this again signally accepted and rewarded by God with the earthquake, and opening of the doors, and losing of their bands, v. 26.  
12. The use of these in the Public Assemblies, as early as the Apostles times, is intimated, 1 Cor. 14, 26. but distinctly set down, 1 Cor. 2.4. under the style of Prophesying, every Man praying or prophesying (according to the importance of that phrase, 1 Chron. 25. Heman and Jeduthun should prophecy with harps, with psalteries and with cymbals, v. 1. and the sons of Asaph prophesied according to the order of the King, v. 2. and the sons of Jeduthun prophesied with the harp, to give thanks and praise the Lord, v. 3.) and in them, as in praying, all joined, the whole assembly, in heart and voice, had all their common inteterest, women as well as men, every woman that prayeth or prophesieth, v. 5. though in other parts of the office they were not allowed to speak, chap. 14.34. yet let us exalt his name together, Psal. 34.3. young men and maidens, Psal. 148.12. and so still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 
‖ l. 1. Ep. 90. p 29. A.  Isidore Polusiote, the Apostles of Christ wisely permitted that women should Sing Psalms in the Churches (and he there mentions it as a most severe punishment to be inflicted on them for their misdemeanours, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be interdicted Singing in the Church, with which he joins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the turning them out of the City.)  
13. Then for the more private use of them, St. Paul's prescriptions are authentic testimony: Eph. v. 18, 19 where in opposition to the heathen Orgia, of Bacchus' Enthusiasts, he directs to speaking to themselves in Psalms and Hymns, and spiritual songs, singing and making melody in their hearts unto God; and Col. 3, 16. teaching and admonishing one another in Psalms and Hymns and spiritual Songs, singing with grace in your hearts unto the Lord. And so St. James also, chap. v. 13. Is any merry, let him sing Psalms.  
14. How this Exercise was frequented in all after-Ages in the Church, and made a very great part of the Christians devotions, both in the public assembly and more privately in the Family, and yet in the greater retirement, in the Closet and the waking Bed, we need not seek in the Histories of the Ascetae and Recluse, (many of which spent their whole time in this employment, reciting the whole Psalter daily, others weekly, none past an hour of Prayer without a considerable portion of it.) The Fathers of the Church assure us, that for those that lived 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. t. 1. p. 126. B.  in Seculo, Psalmody was the constant attendant sometimes of their 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. t. 1. p. 610. l. 36.  Meals, generally of their Business, in the shop and in the field, that they learned the whole Book by heart, 
* Chrys. Tom. 1. p. 854.11. See Ib. p. 1054.16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and through their whole age continued singing, or saying Psalms; that whereas 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib. p. 610.15.  the custom of the world had taught all to deceive the wearisomeness or length of business by any kind of singing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God had provided them Psalms for their pleasure and profit together, that 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. tom. 1. p. 126. B.  whilst they did in appearance but sing, they should really be instructed, and improved in their souls.  
15. The consideration of these things, but especially of the common interest of all sorts and states, Ages and Sexes, in this one great 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. t. 1. 125. B.C.  treasury and magazine, deposited with the Church for the enriching and securing of Souls, together with one sadder reflection, which I had rather the Reader should be told from 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 1. p. 854.13. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib. 20.  St. chrysostom, than from me, have oft suggested, and at length persuaded me 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. ad Marcell. ●o. 1. p. 960. A.  to make this attempt, to cast in my Mite to this Treasury, my Symbolum toward so charitable a work, as is the endeavour that every man may be in some measure able to say with 
* 1 Cor. 14.15.  St Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will sing, or recite a Psalm, with the spirit, I will do it with the understanding also.  
16. In order to which what is here attempted to be performed, together with the uses which every pious Christian may think fit to make of it, I am in this place to advertise the Reader.  
17. For the first, The main, if not only, scope of the Paraphrase and Annotations hath been to extricate and clear the literal importance of each Psalm, whether that were more general, wherein all men indifferently were concerned, or more particular; and that again either such as concerned the Psalmist only in relation to some Matter of Fact in the Story of those Times, or such as had a farther and more Divine Aspect on Christ, the Messias of the World, who without question is oft predicted in this Book of Psalms, and either by Christ himself, or by his inspired Apostles, acknowledged and attested to have been signally meant, and so to have given the World the most eminent Completion of those Predictions.  
18. Now because the Expounding of Prophecies is no easy task, and especially of those Poetic and Prophetic Writings which have had one immediate Sense, and Completion in some other, and because there is but one Infallible Clue to this Labyrinth, the Applications of such places made by Divine Writers in the New Testament; I have therefore made use of that as oft as it was to be met with, and then advanced with confidence beyond what the Letter, in its first or immediate sense, suggested: But for all other Passages, which by some kind of Accommodation, or Anagogy, or Figure, or Moral or Spiritual Sense, were capable of being thus applied either to Christ or his Church, I have not frequently chosen to be thus adventuruous, both because I knew this was for the most part the Product of Fancy, wherein all Men are willing to reserve their Liberty, and neither needed to be directed, nor liked to be anticipated; and because I was unwilling to affix any Sense to Scripture, which I had not some degree of assurance that the Holy Ghost in the inspired Writer had respect unto, who though he may have designed whatever the Words are capable of, and so may have intended more Senses than one, yet cannot be proved to have done whatsoever he might have done. And therefore though I blame not the Inlargements of their Spirits, who extend themselves to Allegorical and Tropological Descants, so they be founded in the Literal Sense first secured; yet this latter was it which I had in my Aim: and I both found and foresaw a Competent Weight and Number of Difficulties in that, which as I was intent, by Gods Help to overcome; so I was not willing to weaken, by diverting any part of my Forces to what was more easy, but less necessary; considering especially that this Book of Psalms brought home thus plainly (and without any descant) to every Man's Understanding, would be able to yield him an entire Body of necessary Theology, in Directions of Life, Fundamentals of Faith, and Incentives and Helps of Devotion, and copious and various Matter of Divine Meditation, which are sufficient to recommend it to the Readers most diligent revolving, to which then those Anagogies are likely to be consequent of their own accord, as the result of a more passionate Delight hover over the more solid Intellectual Joy of conversing with God, and enriching his own Soul.  
19 For the fetching out of this Primary or Literal Sense, oft veiled in Poetic Colours, sometimes more intricated whether by Ellipses, or Trajections, but most frequently made doubtful by the variety of Notions of which the same Hebrew Words are capable, my first resort hath been to the Ancient Learned Literal Interpreters in many Languages, as they are lately published, with most advantage, by the great Diligence and unwearied Industry of my very worthy and learned Friend Dr. Walton.  
20. Of these I must acknowledge the most advantageous Directions to have been afforded me by the Chaldee, Greek, and Syriack; for as to the Latin, Arabic, and Aethhiopic, they do so closely follow, and in a manner render the Greek, that the chief use of them hath been, to secure us of the ancient Reading of the Greek, which being sometimes corrupted in the Autograph, is to be recovered by help of these Transcripts.  
21. Of these three, the Chaldee, which is not so literal as the others pretend to be, but owns the liberty of a Paraphrast, is yet as commodious as any to direct to the literal sense, the very design of a Paraphrast being truly this, to render that fully in more words which an equal number could not sufficiently express. Yet hath not this made so full a provision for us, but that all others Aids have sometimes been little enough to steer us through the difficulty.  
22. For the Greek, whether it be truly what the Title assumes, the translation of the LXXII. i e. those so many Jews in Ptolemaeus Philadelphus his time, who were sent him by the High Priest competently instructed to perform that Work, I shall not take upon me to determine. For as I am no way convinced with the Arguments of those who affirm that those LXXII. translated no more than the Law of Moses, as that strictly signifies but the Pentateuch, (when yet the Title is enlarged (in Christ's style, John 12.34. and 15.25. and S. Paul's, Rom. 3.19.) to this Book of Psalms peculiarly, and to the Prophets also, 1 Cor. 14.21. and when the Ancientest Fathers of the Church, Justin Martyr in his Dialogue with Trypho the Jew, 
† L. 3. c. 25.  Irenaeus, 
* Strom. l. 1.  Clemens Alexandrinus, and so forward till S. Hierome, all uniformly produced their Testimonies out of the Prophets and Psalms as well as out of the Pentateuch, upon the Authority of these LXXII. Jews which had thus rendered them) or that what they translated, was by the burning of Ptolemies Library, in Julius Cesar's time, irrecoverably lost, (when certainly many Copies of it had been transcribed before that time, which met not with that Conflagration:) so neither am I obliged by the relation of the Cells, and other Circumstances (which Justin was told in Egypt, over and above what we find in Aristeas or Josephus) to conclude their Interpretation a work of God's peculiar Conduct, and so to ascribe, as some great Lights of the Church have done, their Variations from the Hebrew to the same Spirit by which the Originals were first indicted.  
23. I shall only remember on this occasion, what is observed by Jesus the Son of Sirach, in his Prologue to Ecclesiasticus; where taking notice of the Interpretation not only of the Law, but of the Prophets and other Books also, and in the next words setting down the time of his coming into Egypt, in the eight and thirtieth year under King Euergetes, the immediate Successor of Ptolemaeus Philadelphus, (and so may probably be understood to speak of the LXXII. not long after the compiling their Interpretation) he tells us withal that there was great Differenec betwixt the Original and the Translation. And allowing it to have place in this of the Psalms, as well as other Books, (though I think as little in this as in most other) 'tis yet certain, that great use is to be made of it toward the present Design of interpreting the Original. And in gratitude for the many Benefits thus received, (but especially because this Translation was the means of conveying the Word of God unto the Heathen, was in many Synagogues used by the Jews in and before Christ's time, as 
‖ Apol. 11. and in Paren.  Justine, and 
† Apol c. 18.  Tertullian and the 
* See Gemara Hierosol. tr. Sota c. 7.  Jews themselves assure us, was constantly cited and resorted to by Philo Judaeus in his writings, and frequently honoured by the Writers of the New Testament, who retain their Rendring, even where they differ from the Hebrew, and lastly, hath retained that honour in the whole ancient Church, which universally used and followed this Translation which we now have, and that without any question but the LXXII. were the Authors of it) I have paid them a more peculiar Respect and Consideration, very often examined their Rendring more nicely, and proposed either my own or others Opinions concerning the Causes or Grounds of their Variations: which I acknowledge to be more than was necessary to the Work in hand, yet deemed it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which the Learned Reader would be gratified, and the more Unlearned not considerably disturbed in his pursuit.  
24. As for the Syriack, that also hath been often conducible to my Undertaking, as departing frequently from the LXXII. where there was reason for so doing, and more simply rendering the Original than the Chaldee, as a Paraphrast, pretended to do.  
25. Besides these, I have had the Directions sometimes of the Jewish Scholiasts, especially Aben Ezra and Kimchi, and sometimes of the Jewish Arab Interpreter, and of Abu Walid and R. Tanchum; which three I wholly owe to the Favour of my most Learned Friend Mr. Pocock, who hath those Manuscript Rarities peculiar to his Library, and hath been forward to communicate them, and, which is more, his own great Judgement in several Difficulties, when I stood in need thereof. And by these and other Helps which were more accessible, I at length atteined to that measure of Understanding of this very obscure Divine Poem, which is here communicated to the Reader by three Steps or Degrees; First, by some light change of the Translation; Secondly, by larger Paraphrase; and, Thirdly to those, that have the curiosity to desire the Reasons of these, by way of Annotations.  
26. And if what is here communicated prove in any proportion successful toward the designed End, the giving the Reader the plain Understanding of this Book, it will then leave behind it a manifold Obligation to make use of it to his own greatest Advantage, not only by 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. T. 1. p. 971. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. p. 962. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. B.  gathering out of the whole, as from a Panacea, those peculiar Medicaments which may fit him in whatsoever Occasions; but by allotting himself every day of his Life a Dimensum of Heavenly Meditation and Devotion, conversing with God in those 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. Ibid. B. C.  very Words (they need not be refined, or put into Rhythme, to fit them for his turn; the Ancients contented themselves with the plain Prose, and found it fittest for use) with which for this common End, the Use and Benefit of Mankind, he so long since inspired the Psalmist.  
27. Till by some better Guidance Men have acquired some competent Understanding of the Book, this Paraphrase may possibly be Useful in their retirements to be read Verse by Verse, together with the Psalm, as Interlinears have been provided for Novices in all Languages: But when the Psalm is understood, and the recesses competently opened, than this designed Help will but encumber the instructed Christian, and so is in duty to be laid aside, and changed for the endeavour of drawing to himself the most proper Juice out of every Line, and then enlarging his Thoughts, and inflaming his Zeal on each occasion that the Periods of the Psalm shall severally suggest, and the good Spirit of God excite in him, whether in relation to himself or others.  
28. To which purpose it is much to be wished, that they that allot any conconstant part of their time to private Psalmody, and to that end have, as the Ancients prescribed and practised, 
‖ See Saint Hierome ad Marcellam Ep. 18. & ad Laetam Ep. 4.7.  gotten the Psaltery perfectly by heart, (quilibet vinitor— every Tradesman at his Manual Work having by this means the whole time of his Labour vacancy for his Devotion) would be careful not only to keep their Hearts in strict attendance on their Tongues, that it may not degenerate into Lip-labour, but also to give them a much greater scope of enlargement, to improve these Impresses, to beat out this Gold into Plate and Wire by Reflections, Applications, Soliloquies, and so to fasten these on the Mind with references to the Texts which suggested them, that they may be so many Topics and Helps of Memory, to bring back the same with all the Advantages that united Devotions shall beget in them, when they recite the same in the public Offices of the Church.  
29. I have heard of some Pious Men, which have constantly completed the whole Work of their private Prayers by enlarging their Meditations on the several Petitions of the Lords Prayer; the profit whereof is probably much greater than of the same, or greater, space laid out by others in the multiplied Recitation of the same Divine Prayer. And proportionably, the reciting a few Psalms daily with these Interpunctions of Mental Devotion, suggested and animated and maintained by the native Life and Vigour which is in the Psalms, may deserve much to be preferred before the daily Recitation of the whole Psalter, whereof the Devotions of some Asceticks is said to have consisted. The danger being very obvious, and easily foreseen, that what is beaten out into immoderate length, will lose of the massiness; and nothing more fit to be averted in Religious Offices, than their degenerating into heartless dispirited Recitations.  
30. That our Devotions, unto which the Psalter is set to minister, may not be such, we are, 1. To take care that our 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. ad Marcellin. T. 1. p. 964. c.  Lives bear some conformity with these Patterns; and, 2. Very solicitously to attend and provide, that the Psalmist's Effusions have the Psalmist's Spirit and Affection to accompany them, that we borrow his Hand and Breath, as well as his Instrument and Ditties. The Ancient Fathers of the Church are very pressing on this Subject. Form thy Spirit by the Affection of the Psalm, 
† In Psal. 30. Conc. 3. Tuum spiritum aff●ctu Psalmi forma: si affectus sit amoris, ama.  saith S. Augustine. If it be the Affection of Love, enkindle that within thy Breast, (that thou mayst not speak against thy Sense and Knowledge and Conscience, when thou sayst, I will love thee, O Lord my strength.) If it be an Affection of Fear, impress that on thy Soul, (and be not thyself an insensible Anvil to such Strokes of Divine Poesy which thou chantest out to others, O consider this ye that forget God, lest he pluck you away, and there be none to deliver you.) If it be an Affection of Desire which the Psalmist in an holy transportation expresseth, let the same breath in thee, accounting, as S. chrysostom minds thee on Psal. 42. that when thou recitest those words, Like as the Hart desireth the Water-brooks, so longeth my Soul after thee, O God, thou hast 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— to. 1. p. 615.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ibid. l. 13.  sealed a Covenant, betrothed and engaged thy Soul to God, and must never have a coldness or indifferency to him hereafter. If it be the Affection of Gratitude, let thy Soul be lifted up in Praises, come with Affections this way inflamed, sensible of the weight of Mercies of all kinds, Spiritual and Temporal, with all the Inhansements that the seasonable Application thereof to the Extremities of thy Wants can add to thy Preservations, and Pardons, and Joys: or else the reciting the Hallelujahs will be a most ridiculous piece of Pageantry. And so likewise for the petitory part of the Psalms, let us be always in a posture ready for them, with our spirits minutely prepared to dart them up to heaven. And 
‖ Aug. Ib.  whatever the affection be, Cor faciat quod verba significant, Let the heart do what the words signify. 
† Col. 10. c. 10: & 11. Ad fruendum hoc thesauro necesse est eodem spiritu Psalmos dicere quo fuerunt compositi—  Cassian hath said over the same thing more largely and earnestly, That we enjoy this treasure, it is necessary that we say the Psalms with the same spirit with which they were composed, and accommodate them unto ourselves in the same manner as if every one of us had composed them, or as if the Psalmist had directed them purposely for our uses; not satisfying ourselves that they had their whole completion in or by the Prophet, but discerning every of us our own parts still to be performed and acted over in the Psalmists words, by exciting in ourselves the same affections which we discern to have been in David or in others at that time, loving when he loves, fearing when he fears, hoping when he hopes, praising God when he praises, weeping for our own or others sins when he weeps, begging what we want with the like spirit wherein his petitions are framed, loving our enemies when he shows love to his, praying for ours when he prays for his, having zeal for the glory of God when the Psalmist professes it, humbling ourselves when he is humbled, lifting up our spirit to heaven when he lifts up his, giving thanks for God's Mercies when he doth, delighting and rejoicing in the beauty of the Messias, and of the Church his Spouse, when he is delighted and rejoiceth; when he relates the wonderful works of God in the Creation of the World, bringing his People out of Egypt, etc. admiring and glorifying God as he stands amazed and glorifies him; and when he mentions the Punishments inflicted on rebellious sinners, and Rewards and Favours bestowed on the obedient, we likewise are to tremble when he trembles, and exult when he exults, and walk in the Court of Heaven, the Sanctuary, as he walks, and wish to dwell in it as he wishes: Finally, where he as a Master teacheth, exhorts, reprehends, and directs the just man, each of us must suppose him speaking to him, and answer him in such due manner as the instruction of such a Master exacts. And that we may in some measure perform this vital substantial part of our task, Let us, saith he, at the beginning of the Psalm, beg of God that light and affection and gust and savour, with which David was affected when he made it, and that with the affection and desire of obtaining what he felt.  
31. And if it be here objected, First, that there be many things in these Psalms which are not agreeable to every man's condition, and so cannot at all times be attended with the spirit of the reciter, as the Eucharistical Psalms are not proper for him that is in distress, etc. Secondly, that there are many which have no propriety to the spirit of any Christian, as those which are spent in calling down vengeance on Gods and the Psalmists enemies, Let them be confounded and put to shame that seek after my soul, Psal. 35.4. Let them be as chaff before the wind, and let the Angel of the Lord chase them, v. 5. Let destruction come upon them at unawares— v. 8. and especially, Psal 109. almost throughout: the answer will not be difficult. To the first, 1. that the very objection is a grant that the Psalms contain devotions proper to the most distant conditions of all men, and then that which is no way agreeable to my present circumstances, being yet most agreeable and accommodate to several other men, this is but a summons to my charity to swell above its own banks, and diffuse itself to the refreshing and supplying of others wants: and so this not any defect, but an advantage in the Psalms, which will never be complained of by those which begin their Forms as our Saviour directed, addressing them to the common Father and Redeemer of all men, and desire not to enclose benedictions, but take all others into a principal part of their care, and so can pray most zealously for any thing that any other Christian stand in needs of. And yet 2. it will be hard to mention any thing which was ever fit for the Psalmist to say, which will not have some propriety to 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. ad Marcellin. T. 1. p. 966. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Ib. p. 967. A.  every of us, in whatsoever condition. 'Tis certain (as to the particular instance) that he that is in the greatest distress, hath yet various matter for, and obligations to Thanksgivings, when his very distress, which seems to set him at the greatest distance from it, is the most peculiar engagement to it. God's taking all away, bringing to the boiles and dunghill from the ease and splendour of the Palace, is Job's summons to blessing the name of the Lord, as well as the memory of his greatest donatives: and the Psalmist oft assures us of the goodness and most valuable benefits of afflictions, and consequently teaches us the duty of blessing and magnifying our benefactor for the mercy of those wholesome, be they never so bitter, ingredients. And the same will be found appliable to all other affections of the Psalmist, which will seldom miss to meet seasonable matter to work on in any man's breast, which wants not devotion to discern and bring it home to him.  
32. To the second Objection I shall not need accommodate any other answer, than the Reader will find already given in the Margin and Paraphrase and Annotation on Psal. 35.4. and other the like, that the Hebrew is as capable of the Future as the Imperative mood and sense, and so the Translation in all reason to be changed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— not, let them be confounded and put to shame, but they shall blush and be ashamed, they shall be turned back, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be as chaff before the wind, and the Angel of the Lord shall chase them, Their way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be dark and slippery, and the Angel of the Lord shall persecute them, Destruction shall come upon him unawares, and his net that he hath hid shall catch himself, into that very destruction shall he fall. That David who was a Prophet inspired by God with knowledge of future events, should thus rather predict and denounce Gods just judgements on obstinate sinners, and that out of designs purely charitative, by denouncing to work repentance, that repentance might frustrate and cancel the denunciation, is much more reasonable for us to resolve, than that in the spirit (when possibly without the power) of Elias he should so frequently call for thunder from heaven either upon his own or God's enemies. And in many places, particularly that of Psal. 109. 'tis reasonable to resolve, that it is Christ himself that speaketh in the Prophet, as being the person there principally concerned, and the completion most signal in many circumstances there mentioned, the succession especially of Mathias in his Apostolical and Episcopal office. And then there remains no more question or difficulty, how these and the like passages are to be accommodated to the Christians affection and spirit, than how the plain denunciations of the Gospel are to be entertained by it, Except ye repent ye shall perish: Indignation and anger and wrath upon every soul that doth ill: Our God is a consuming fire: There remains no more sacrifice for sin, but a fearful looking for of judgement and fiery indignation, which shall consume the adversary: and many the like, which are to be admitted into the very bowels of the Soul, there to perform their work of Melting Contrition, Mortification and Reformation, to bruise the Soul and dissolve it, and purge all the dross out of it, and so refine and prepare it for the uses of Holiness. 'Tis ordinarily said, that the Jews were a typical people, the whole divine oeconomy toward them is doctrinal and instructive to us, not immediately or literally, but by way of Anagogy; the severity required of them toward the Canaanites, is to be transcribed by us no other way than by our displeasure and revenges on our Lusts and sins, the greatest enemies either of God or us. And thus our zeal and indignation may be seasonably laid out, yea and our Anathemas (if we still continue them in that form) our solemn delivering them up to God's displeasure, judgement and executions, without pleading their cause, or soliciting any reprieve for them.  
33. If again it be objected, That many affections of the Psalmist are much more divinely elevated than 'tis imaginable our dull earthy hearts should keep pace with them, That the Beatitudes belong to those which are much higher advanced than we are, That the professions of love are exuberant, and but reproaches of our lukewarmness, not patterns of forms for it: I answer, That 'tis most true that these divine flames are much above the common pitch, and were not meant so to our use, as to flatter us that we are, or may lawfully assume to be such as David was, or as he by these portraitures desired we should be. Yet are there other proper advantages to be made of these. They that recite the Beatitudes, are to do it with the sincerity of honest hearts, aspiring to that pitch, and begging God's grace and assistance to advance them to some measure of all those practices to which those Beatitudes are pronounced: they that take into their mouths David's forms of professions of love, or faith, or zeal, or resolute adherence and obedience to God, are thereby to reproach and excite their own defects, to humble themselves before God, that they cannot pronounce them so vigorously as they ought, and to pray for that growth and spiritual proficiency, that at their next approaches to that part of the office they may perform it with more savour, and profess with more truth what the Psalmist calls us and teaches us to profess.  
34. Lastly, for the sweetness of God's Law, which is so oft proclaimed in these Books, the gratiousness of God's precepts, not only of the promises annexed to them by way of future reward, but the resultance of present joy and gratefulness and agreeableness, which discovers itself in every part of our obedience to God's Yoke, more to be prized than gold, yea than much fine gold, sweeter also than honey and the honeycomb, and such as when it is tried to the uttermost, the servant of the Lord not only willingly supports, but unfeignedly loves it; If we are not cordially able to join with the Psalmist in these and the like expressions, then, as we need not be told 'tis for want of the like temper and frame of mind which he had, so we must hereby be directed, first to cure our appetites, and then to taste and see, as the Psalmist advises, solemnly to make our trials, to gain this part of Christian experience, which is not to be had but in a constant serious practice of all God's ways; and then we shall not fail to see and discern how gracious the Lord is, and that there is not any such probable way to the blessedness even of this life, as that of adhering and keeping fast to his precepts and directions, in opposition and defiance, and abhorrence to all the false wisdom and promises of the World.  
35. I shall not now farther enlarge this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by enquiring, as I had thought, into the Measures and Music of this Divine Poesy. Of which, as it is not easy to make any exact discoveries; so some imperfect observations, which are the utmost I can aspire to, will not be sufficient to excuse the confidence of entering on a disquisition which no others have adventured to trace before me, nor found themselves invited to it, either by the Helps which remain in this kind, or the Profit that probably were to be reaped by it. The only advice, with which I shall conclude, is, That in general we remember, that the whole Book is originally metrical, and so designed to consort and united affections, and therefore aught to be distinguished, and have its use separate from other Scriptures which are read in our presence, and accordingly we sit and hearken to them, and endeavour to remember them, and apply them to the increase of our spiritual knowledge; whereas this, as all the Hymns of the Church, belongs to the whole Assembly of both Sexes not as to Auditors, but to Actors: and therefore in this part of the Public Service, whether saying or singing of Psalms, every person of the Congregation is to preserve his interest, with his voice and heart joining in all, or at least by maintaining his right to all by interposing in every other verse, by way of Response and alternation. Which that it was the Primitive custom, if we wanted other evidences, the Epistle of 
‖ Lib. to. Ep. 97.  Pliny to Trajane would competently assure us, where he tells him of the custom of the Christians in their coetus, Carmen Christo, tanquam Deo, dicere secum invicem, to say one with another by turns a verse, i. e. a Psalm or Hymn, to Christ, as unto God. Which custom (together with the reverend posture of standing assigned to this office of Psalmody, and the Doxology at the end of every Psalm, to testify what Pliny discovered, that we say our Psalms to Christ as to God) upon what deliberations or designs it hath been endeavoured to be laid aside, and the Psalms, whilst they are but in Prose, barely read in the common mode of other Scriptures, and the people denied their parts in them (save when they are sung in very ill Metre) I list not to conjecture; but shall hope, when we have attained any part of the Psalmists affections, to fit us for the office, it will be thought as fit for our Lips and Hearts, as for our Ears, to turn Psalmodists.   

THE WORKS Of the REVEREND and LEARNED Henry Hammond, D. D.  
The Fourth VOLUME, CONTAINING A Paraphrase & Annotations UPON THE PSALMS: As also upon the [Ten First Chapters of the] PROVERBS.  
TOGETHER WITH XXXI. SERMONS.  
ALSO An APPENDIX to Vol. II.  
LONDON: Printed by T. Newcomb and M. Flesher, for Richard Royston Bookseller to the Kings most Sacred Majesty, at the Angel in Amen-Corner, and Richard Davis Bookseller in Oxford. Anno Dom. MDCLXXXIV.   

TO THE READER.  
TO this Fourth and Last Volume properly belong, 1. The Paraphrase and Annotations upon the Psalms: 2. Upon the Proverbs: 3. The Sermons. Of these, the First, and the Last (as many as the Author published) are as he left them, with very small Addition or Alteration, from his Hand: The other Sermons, Printed after his Death, are carefully Corrected. The Second, on the Proverbs, wherein Death permitted the Author to proceed no further than the Tenth Chapter, is now Printed as it was then Transcribed for the Press, and the greater part Corrected by his own Hand.  
The rest belong to the Second Part of the Second Volume; viz. The Dissertations concerning Episcopacy, now enlarged with many Additions by the Authors own Hand. To which is annexed the Tract De Confirmatione, perfected by the Author, though not Published till after his Death. Which was thought fit to be intimated, together with the several Times when the rest were first Published, in the following Catalogue.   

The Contents of this Volume.  

A Paraphrase and Annotations upon the Books of the Psalms. Lond. 1659. Fol.  
A Paraphrase and Annotations upon the [Ten first Chapters of the] Proverbs.  
The Christians Obligations to Peace and Charity. With IX. Sermons more. Lond. 1649. Quarto.  
Some Profitable Directions both for Priests and People, in Two Sermons. Lond. 1657. Octavo.  
XIX. Sermons more. Lond. 1664. Fol.    

Appendix to Vol. II.  

Dissertationes, Quibus Episcopatus Jura adstruuntur. Lond. 1651. Quarto.  
De Confirmatione Commentarius. Oxon. 1661. Octavo.    

THE 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  BOOK OF PSALMS.  
BOOK of Psalms.] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Piel signifies to praise, or celebrate, or depraedicate, doth import no more, than hymns or lauds, accordingly the singing them is Mat. xxvi. 30. expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having sung an hymn. But being, as they generally were, set to be Sung to Musical Instruments (see Psal. cl.) i. e. Sung and Played together, which is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a psaltery, was, we know, a Musical Instrument, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the ancient Glossaries rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gently to touch, and move, as the Musician touches the Lute or Harp) therefore the lxxii have not unfitly rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thence the Latin and we Psalmi, Psalms, and the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to modulate either with voice or instrument, to Sing or Play; and this Title is made use of by St. Luke in the New Testament, Luke 20.42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Book of Psalms. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The lxxii now read not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book, but either simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalms, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psaltery (which yet properly signifies the Instrument to which the Psalms were Sung, sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence the Latin nablium, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decachord, or instrument of ten strings) but the Syriack as well as the Hebrew retaining that title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book of Psalms, and St. Luke citing in that style, there is little reason to doubt, but this was the ancient Greek inscription of it. But this without question prefixed here by 
† Esdra, quantum creditur, Psalmos post captivitatem in unum librum colligente, etc. Hilar. Prologue. in Psal. p. 333.  Esdras, or whosoever else it was, that made this Collection of divine Hymns. For it is sure that all these Psalms are not the fruit or product of one inspired brain, David indeed was the Composer of many, if not most of them, who is therefore called the sweet Psalmist of Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sweet in Psalms, or the Composer of such sweet melodies, by whom the Spirit of the Lord spoke, and his word was in his tongue. 11 Sam. xxiii. 1, 2. that Man very highly valued, and advanced by God, a King, and the source of the Jewish Monarchy, as it was to spring from the Tribe of Judah, and withal a Prophet by God inspired (and accordingly as these Psalms contain many signal predictions of the Messias, who was to spring from David's loins, and so of God's dealings under the Gospel both with his faithful servants, and obstinate enemies, so in the Syriack, inscription of them, to the Hebrew Title, the Book of Psalms, is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of David the King and Prophet.) Unto other his Titles, 
* De Civ. Dei l. 17. c. 14.  St. Austin, from the authority of 11 Sam. xxiii. 2. adds, Vir in Canticis eruditus, qui harmoniam Musicam non vulgari voluptate sed fidei voluntate dilexerat, that he was eminently skilled in Canticles, as one that loved Musical Harmony with the will of Faith (thereby to glorify his Creator and Redeemer) and not from any sensual pleasure, such as Men vulgarly take in Music. So 
* Ad Panlin.  St. Hierome also, David Simonides noster, Pindarus, & Alcaeus, Flaccus quoque, Catullus, & Serenus, Christum lyra personat, & decachordo Psalterio ab inferis suscitat resurgentem. Simonides, Pindar, and Alcaeus among the Greeks, and Horace, and Catullus, and Serenus among the Latins, were famous for their Odes or Poetic Songs, but David to us supplies abundantly the place of all them, sounds Christ upon the Harp, and with the ten-stringed Psaltery praiseth or celebrates his rising from Hades. But the most illustrious title of this Psalmist is, that he was the Father of that line from whence our Saviour Christ sprang, and so was fitted above any other, by being the first King of that Line, to be, in a signal manner, a type of him. But beside David, some others there were, who composed some of these Psalms; of Moses there can be no question, the title as well as matter of the ninetieth Psalm assuring us it was written by him. For Asaph also there is some probability, when of Hezekiah we read, that he commanded the Levites to sing praise unto the Lord with the words of David, and of Asaph the Seer, 2 Chron. 29.30. where Asaph is set down to be, as a Prophet, so a Psalmist also, and joined with David as such; and agreeably the fiftieth Psalm inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Asaph, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is by the Chaldee affirmed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of Asaph, and so some others also. And although ● being a note of the dative case, may possibly signify no more than that the Psalm was committed to him, as to a singer, or player on instruments, as Psalms are frequently inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Perfect of his Music, and then the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also refer to that, according to that of 1 Chron. xuj. 7. where David delivered the cv Psalms into the hand of Asaph and his Brethren, (and so 'tis evident the thirty ninth Psalms which is expressed to be David's, is yet inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Jeduthun, who as well as Asaph is called the King's Seer, 11 Chron. xxxv. 15.) yet when 'tis remembered, that this is the form of inscribing David's Psalms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ל being there taken for of, not to) and that of the several Psalms, cv. xcvi.cvi. which are in part recited, 1 Chron. xuj. 8, etc. 23, etc. 34, 35, 36, 37. and said to have been delivered into the hand of Asaph, not one of them is now inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it still remains probable from the force of 11 Chron. xxix. 30. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Asaph the Composer or Author of those Psalms. As for the others, which are found named in the titles of the Psalms, the sons of Coreh, Eman, Ethan, Jeduthun, it cannot be concluded, that those Psalms were composed by them, it being more probable, that they were to be Sung by them, as of the sons of Coreh seems clear, or that it is upon some other account, that their names are there mentioned, of which something shall be said, when we come to those Psalms. Of some other Psalms there is little doubt, but they were composed long after David, some in time of the Captivity (particularly Psal. cxxxvii. which mentions their sitting by the waters of Babylon) and some at, and after their return, (to which purpose the Syriack understands all the Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of degrees, i. e. of ascending from Babylon) the Authors of which being not specified, there is no ground for any conjecture in that matter.  
Of other men's various opinions concerning the Authors of the Psalms, the Reader may resort to Sixtus Senensis on the one side, who from the authority of Athanasius and Cyprian, etc. ascribes but seventy three to David, those which have his name in their Title, and the rest to Moses, Solomon, Asaph, Ethan, Eman, Jeduthun, and three sons of Coreh; and to Jacobus Peres, who from Origen, Ambrose, Augustine, Hilary, Cassiodore, makes David the sole author of them all. Of which also see L●dovient Vives on St. Augustine de Civit. Dei l. xvii. c. 14. Between these two extremes, the middle opinion seems to me most probable, upon the grounds which are here premised, and upon several prejudices, which lie against each extreme, which I shall not here enlarge to insert; but only add, that if there were any (as 
a De Civ. Dei l. xvii. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  St. Augustine saith there were) which would allow David to be the Author of none of those Psalms, which were inscribed ipsi David in the dative case, they of all others were most worthy refuting, there being no other form of mentioning David in any of the Psalms, but that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is by the Latin indifferently rendered, sometimes Psalmns David, sometimes ipsi David, who yet sure, if we will believe our Saviour, Luk. xx. 42. was the Author of some of them.  
Of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 book of Psalmus, there is, among some of the Hebrews, a division into five parts, every of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second book, beginning at Psal. xlii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the third Book, beginning at Psal. lxxiii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the fourth book beginning at Psal. xc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fifth book beginning at Psal. cvii and every of these five solemnly concluding with some special form of Praising God, Amen and Amen, the three former, Amen Hallelu-jah, the fourth, every thing that hath breath Hallelu-jah, praise the Lord, the last. How ancient this division is appears no otherwise, than that it is observed in the Syriack Translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seccond book follows, and so in the rest, but neither in the Chaldee nor lxxii. And the New-Nestament, which useth those other forms of citation, the book of Psalms, Luk. xx. 42. Act. 1.10. the Psalms, Luk. xxiv. 44. taking notice also of the more minute division into several Psalms, the second Psalm, Act. xiii. 33. and another Psalm v. 35. doth not acknowledge this partition. Of which also it is St. Hilaries affirmation, that it was received but of some of the Jewish Writers. Aliqui Hebraeorum eos in quinque libros divisos volunt esse, some of the Hebrews will have them divided into Five Books, Others, it seems, not so dividing them. Of these Books, see Note on Ps. xl. 6.  
In that lesser division (introduced, saith 
b Prologue. in Psal. p. 334.  Hilary, by the lxxii. and owned by St. Luke in the New-Testament) into the first, second, and other Psalms, some variety also there is, the ninth and tenth Psalms, which are several in the Hebrew and Chaldee, and Syriack, being united and conjoined, in the Translation, at lest the copies which we now have of the lxxii. and so in the Latin and Arabic and Aethiopick, which follow the lxxii. And so from that tenth Psalm forward, the numbers differ, the eleventh in the Hebrew being but the tenth in the Greek, etc. and so in the rest to Psal. cxlvii. which being by the lxxii divided into two, their cxlvi. and cxlvii. (the latter of which begins at v. 12. Praise the Lord, O Jerusalem, and is 
c Nihil horum in authenticis lxxii. Translatorum libris ●ta editum reperitur. Hil. Prol. in Psal. p. 332.  now in our Copies inscribed, as some others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Haggaee's and Zacharies Allelujah) by this means the number of cl. is completed by the lxxii. and those that follow them; as also by the Syriack, who though they join not the tenth to the ninth Psalm, yet unite cxiv. and cxv. and so would come short of the number also, if they did not, with the lxxii. divide the cxlvii. After the number of cl. thus made up, some Greek Copies have xii more, but the Syriack sets this mark upon them, there are some who have added xii others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we want them not; yet sets down the first of them, as being inscribed to David, and written as in his person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he entered the lifts with Goliath: But this is acknowledged by the Greek inscription (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to be without the number, not at all taken notice of by the Latin; (probably the addition of some Greek) and so comes not into our present consideration.  
Other divisions there are of the Psalms, as into Penitential, and Eucharistical, but all will not be comprised under this, or the like divisions. The Syriack take notice, in their Postscript to the Psalms, as of the number of the cl. Psalms, and five books, so of the fifteen Psalms of degrees, and sixty Lands. Of which somewhat will be said in their proper places.  

THE FIRST PSALM.  
The subject of this first Psalm of the first partition, is the distant fate of pious and godless men, both in this, and the next life.  
1. BLessed is the man that 
‖ hath not walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  walketh not in the counsel of the ungodly, nor 
† stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  standeth in the way of sinners, nor 
* satt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sitteth in the 
‖ Or assembly.  seat of the scornful.  
Paraphrase. 1. He that aspireth to any degree of felicity either in this life, or in another, must most circumspectly guard himself (and by constant fervent prayer implore God's aids) that he be not gained by any example, or invitation of the wicked men of the world, to join with them in any forbidden enterprise: Or if he have been thus ensnared, and seduced into the beginning of any such course, than his second care must be, that he abide not one minute in that state of Rebellion, and danger, (wherein the longer he continues, the more he grieves, and repels the holy Spirit of God, and makes his return the more difficult) but by true contrition, and confession, and vowed amendment, make his speedy return unto God, and sue out his timely pardon. Or if he have omitted this duty also, and continued some time in this unhappy course, yet at least let him beware that he advance not to so high a degree of impiety, as either to despise the terrors of the Lord, and the chastisements, which he sends to awake, and amend men, or the Rebukes and Censures of Superiors, or the fraternal admonitions of Equals; especially, that he speak not peace to his own soul, presume not of any mercy from God, whilst he continues in this state, or of more efficacious grace from him, to fetch him out of it; Above all, that he do not associate himself with those, which do profestly all these; For all and every of them are so many ways of Atheistical mocking of God, and contempt of all goodness, and the highest degrees of provocation, which must expect their doom from God, forsaking and obduration here, and eternal irremediable torments hereafter. (Thus much for the Negative.)  
2. But his delight is in the law of the Lord, and in his law doth he meditate day and night.  
Paraphrase. 2. And not only so, but then also (positively) he must apply himself to a most serious study and consideration of the whole law of God, and every single precept thereof, and that in order to a sincere uniform impartial obedience to it; nay, he must advance to a delight in it, discerning a most solid pleasure, and satisfaction in the practice of all holy duties, (of piety, and charity, and sobriety) and an emptiness and loathsomeness (at least comparatively with those) in all the false joys, that wicked men are so transported with, and upon these accounts (both that he may exactly know his duty, in every part of it, and have this pleasurable taste of it) he must both study, and practise it continually, make these two the great designs of his whole life.  
3. And he shall be like a tree planted by the 
‖ divisions  rivers of water, that 
† yieldeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bringeth forth his fruit in his season, his leaf also shall not 
* fall  wither, and whatsoever he 
‖ bringeth forth  doth, shall prosper.  
Paraphrase. 3. He that doth thus, shall flourish in the Church of God, after the manner that a tree flourisheth, that hath the advantage of water brought near it in trenches, to refresh it in time of drought; For thus shall the Spirit of God, promised to all such, assist and enable him to bring forth abundant fruit, and accordingly being thus enabled by this divine strength, he will, upon all opportunities, multiply acts of all divine virtues. And even for outward things, which are not of the essence of true felicity, (for such only are exercises of virtue, our prescribed way to a durable felicity) but yet are, here in this world, advantageous accessions and accomplishments thereof, bearing the same proportion to the other, that leaves do to fruit, (as leaves accompany, and adorn, and cover the fruits, and withal defend them from heat and cold, and help to the ripening of them, so these outward accessions are many ways useful to the exercises of virtues.) These also shall in an eminent manner be preserved to the pious man. (Godliness hath the promise's of this life, 1 Tim. iv. 8.) he shall have them richly to enjoy, 1 Tim. vi. 17. i e. first they shall yield him a plentiful contentment and satisfaction, 1 Tim. vi. 6. and secondly, he shall never fail to have such a portion of them secured to him, as is perfectly fittest for his turn: And in a word, all his productions of all sorts, his thoughts, his resolutions, his actions, as well as his external accessions, proportionable to the buds, and blossoms, and fruit, and not only leaves of the most flourishing tree, all wherein he is concerned, shall by God's special blessing providence, continually watching over him, be exceedingly successful to him.  
4. The ungodly are not so, but are like the chaff which the wind driveth away.  
Paraphrase. 4. As for the wicked, they must expect a far distant fate, who being compared to the godly, are so far from being like a well rooted and flourishing tree, that as husks, and straw, and chaff, the most refuse adherents unto fruit, they are unsettled and obnoxious to every blast, or in themselves very empty and unprofitable, and accordingly shall be dealt with by God; When a day of winnowing comes, (such are all God's seasons of judgement, Mat. iii 12.) then shall the separation be made, and their condition be very unlike one to the other; The solid fruit we know, abides, but the chaff, and husks, and dust is carried away with the wind, Psal. lxxxili. 13. Job xxi. 18. Isai. xli. 16. And that is not all, for then, as to combustible matter, (good for little else) the fire attends that winnowing, and burns up all the trash, Isai. v. 44. Psal. lxxxiii. 14. devours and consumes it utterly, (which the Greek, and Arabic, and Aethhiopic, and vulgar Latin express by adding [from the face of the earth.] And so it is with the wicked, when God's judgements come, they violently seize on them, helpless and comfortless, and hurry them hence into a place of endless misery, where the worm never dies, and the fire is not quenched.  
5. Therefore the ungodly shall not stand in the judgement, nor sinners in the congregation of the righteous.  
Paraphrase. 5. When therefore that final doom comes, which shall repeal all the unequal judgements of this life, and repair them abundantly, who have here suffered causelessly, when all both good and evil shall appear before that dreadful Tribunal, to receive the rewards of all their doings, these unhappy Miscreants shall not be able to abide the trial, shall have nothing to plead for themselves, their Conscience shall accuse, and (as being self-condemned) drag them with shame and horror to the place of their execution; or if they shall pretend to make any plea, they shall certainly miscarry, and be cast. The judgements of God, as of him that sees the most secret recesses of the very heart, bringing with him also an assembly of myriads of holy Angels and glorified Saints, who are able to testify and convince any gainsayer, are managed with that severity of uprightness, that there is no hope of escaping that vengeance which is justly due to them for their impious course. They must have false and partial Judges, from whom to expect absolution or favour, but this being a most pure and just Tribunal, they are sure to meet with neither, or they shall have a far distant fate from that which belongs to the righteous.  
6. For the Lord knoweth the way of the righteous; but the way of the ungodly shall perish.  
Paraphrase. 6. For the Lord sees and beholds with mercy, and, according to the gracious tenor of the Evangelical Covenant, approves, and finally rewards all the good purposes and performances of the godly, his humble, obedient, penitent, faithful servants; but for others, such as go on impenitently and unreformed, on whom all his wise, and compassionate, and powerful methods have yet wrought no change, they shall all be severely adjudged by him. The course of sin wherein now they go on presumptuously and obstinately, doth at the present most directly tend, and shall at the last most certainly bring them to eternal irremediable destruction. And all his long-suffering and abundant mercy shall not then stand them in any stead, to put off, or abate their torments.  

Annotations on Psal. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Counsel] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuluit, advising, or ask counsel, vulgarly signifies the result of the Consultation, the way, whether good or bad, which is taken up on that deliberation, and agreeably the Syriack renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way, the Arabic, the Sentence, or resolution, or determination, consequent to the consultation. In this notion we find it Psal. xiv. 6. The counsel of the poor, i. e. the way, and course (viz. of piety) which he adheres to; and Psal. cvi. 13. God's counsel is to be interpreted by [his works] preceding in that Verse, viz. that which he purposed to do for them, (as Psal. cvii 11. it must receive its signification from the context, which mentions not works, but words there, and so notes the precepts or commands of God) and accordingly this same word is once rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, work, Job xxi. 16. and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 way, or course of life, which any man takes to, good or bad, Psal. lxxxi. 12. And so it must needs signify here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking] may agree with it, which noteth the following or going on in any course, that others have traced before us.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Seat] Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedit, literally denotes sitting, and so must be rendered, 1 King. x. 5. and 2 Chron. ix. 4. the sitting of his servants, and Psal. cxxxix. 2. my down-sitting, and so Lam. iii 63. where yet the Greek have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seat, or chair, or place of sitting, as here, and in most other places. And if that be the acception of the word here, than it notes the quiet repose, and security, and presumption of the sinner, without any regrets or disturbances in his course, or yet further, as a chair is a seat of dignity in a School, or Synagogue, or Sanhedrim, a teaching or instructing of others in the course, as a Doctor or Professor of impiety. Beside this, it signifies also an assembly or consessus, so called, because many meeting together in consultation, the posture of sitting is there generally used, as most commodious. So Psal. cvii 32. we fitly render it, the assembly of the Elders. And thus the interlinear here read in consessu, in the assembly, and the Chaldee Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the society or congregation, (for so that Noun signifies among them, and is by 
* See Schindler Pentagl. p. 1205. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  some Learned men thought to signify in that one place, where it is used in the Bible, Psal. lv. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventiu congregationis, a whirlwind, or associated wind) and then it must note associating with this sort of Atheistical Scoffers, and so the Arabic evidently understood it, rendering it (without any mention of chair or seat) and hath not sat with the scorners. These two senses of the word having so reasonable pretensions to it, I have therefore retained both of them in the Paraphrase, thereby to secure the Reader of the full importance of it.  
V. 3. River's] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  literally signifies divisions, and may refer to the customs of conveying water to orchards or gardens. A mention of it we have in Deut. xi. 10. where of the land of Egypt, 'tis said, Thou wateredst it with thy foot as a garden of herbs: where the vulgar reads, by way of Paraphrase, in bortorum morem, aquae ducuntur irriguae, after the manner of Gardens (the Syriack adds, which want watering) the waters are lead or brought to water it, or literally, by thy foot, i. e. by digging (the work of the foot) thou broughtest water in trenches for the watering of it. For thus in Egypt, where they wanted rain, they did to all quarters distribute the overflowings of Nilus, by cutting of trenches or ditches, called commata, and diacopis, (saith 
* Miscel. l. 1. c. 10.  Hieron. Magius) i. e. cuts or divisions here. To this custom and use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a reference Prov. xxi. 1. The King's heart is in the hands of the Lord, we read as the rivers of waters, the interlinear hath pelagi, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained (giving us farther to observe, that the Greek and Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pelagus used for the Sea, hath this origination) the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 streams, but the vulgar literally divisions, divisions of waters, i. e. as the waters that the Gardiner's bring by cuts either from springs or rivers to their gardens, are by them lead at pleasure; backward or forward, this way or that way, diverted, or stopped, or applied in a greater or less plenty to this or that tree, as they direct it, so is the heart of the King in God's disposal, and accordingly it follows, he turneth it whither he will. And this acceptation of the word is most commodious for this place also, speaking of a fruit tree that flourisheth exceedingly, for such are said to be planted in a watered garden, Isai. lviii. 11. and so are fat, as there it is said, likely to become very fruitful by that means. And to that incline the LXXII reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Arabic, and Aethhiopic, and Vulgar Latin, all to the same sense, decursus, the passages, or run along of the waters.  
V. 3. Wither] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aruit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  growing dry or withering, may literally thus be rendered: But almost all the ancient Interpreters and Paraphrasts render it by the notion of falling, the Targum (and so the Syriack) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not fall, and so Isai. i. 30. xxxiv. 4. xl. 7. and the interlinear, non decidet, the vulgar, non defluunt, the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all so concordant in the same sense of falling, that learned men think they either read or had an eye to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidit. But the decision is more clear from the the Vulgar metonymy, of the cause or antecedent, being set to note the effect or consequent also, for by this figure the falling of leaves being naturally consequent to the withering or flagging of them, the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies withering, may fitly signify that, and be used for falling also, and so most probably here, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not wither, is set metaphorically to signify the continuance of all outward accomplishments to the pious man; their neither losing their sap and verdure, nor yet falling from him; the former notes his contentment, while he enjoys them, the latter God's defence to secure him in the quiet enjoyment of them; as when the meek have the promise to possess the earth, and they that honour their parents to have long life in a Canaan; which though it must always be understood cum mixturâ crucis, especially now under the Gospel, (or else there could be no place left for martyrdom, or for the exercising the most eminent of Christ's precepts) yet in general speaking, the promise doth most fitly belong to, and is frequently repeated for the encouragement of all godly men: That they shall have an antepast of the goodness of God, a comfortable enjoyment (which consists more in a competency, than in the greatest load) of the good things of this life, whilst on the ungodly he reins snares, fire, and brimstone, a sad portion for them to drink, or enjoy here, though there were never an arrear behind of eternal hell.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Doth] Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit, it may deserve to be noted, that as it belongs to several things, so particularly it is applied to trees, producing or bringing forth fruit, Isai. V. 4. I looked that it should bring forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grapes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it brought forth wild grapes. So Isai. xxxvii. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it shall bear fruit upward. And so very often elsewhere: And accordingly in the New Testament, the phrase is most frequent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make, or do, i. e. to bear, or bring forth fruit, Mat. iii 8. & 10. So that still the similitude is maintained in these last words of the verse, like a tree planted by the divisions of waters, yielding fruit in his season, not so much as his leaf withering, and whatsoever he bringeth forth, bud, blossom, or fruit, it shall prosper.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Congregation] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convocavit, signifies an assembly, there is no question. All the difficulty is, who the just are here, of whom this assembly consists, whether they that are mentioned v. 6. under the same title, the godly, that shall be rewarded in that judgement, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. xii. 23. the just made perfect, i. e. that have already received their crown, those Saints, of whom the Apostle pronounceth, that they shall judge the world, 1 Cor. vi. 2. taking in also the Angels, those holy myriads, Judas 15. with whom God is there said to come to execute judgement upon all. To the latter of these we are inclined by the Septuagint, who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the vulgar Latin, in concilio, in the counsel of the just, for then, as Mat. v. we have mention of two Judicatures, one by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Judgement, the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sanhedrim or Council, (the great standing Judicature at Jerusalem) so we have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judgement and Counsel, most probably in the same sense, and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once more rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Council, Numb. xuj. 2. and frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Assembly, doth certainly signify that Judicature among the Jews; and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, was before taken for a consessus, (as was said v. 1. note ᵃ) and the Syriack, and Arabic, and Aethhiopic, all agree to it, the first rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assembly, the two other Council. And then this is the clear meaning of it, that that last doom (or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as the Chaldee here render judgement; from whence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, day, in the New Testament signifying judgement) is transacted by a Court of eminently just persons, God the just and righteous Judge, two Tim. iv. 8. assisted with a Council of Saints and holy Angels, all of them just, and crowned as such: And therefore there is no appearing for wicked men before that Tribunal, they shall certainly be condemned by them. But the parallel betwixt fruit and chaff may not improbably incline to the former sense, that the ungodly shall not be able to abide the winnowing of the Divine judgement, (the wind of God's vengeance, v. 4.) nor consequently remain in the company of the righteous, who in stead of receiving damage by the fury of the wind, are only purged and fixed by it.    

The Second PSALM.  
The second of this first Partition is a most Divine mixture of History and Prophecy, certainly composed by David, and referring visibly to his Person, and both typically and prophetically to Christ, and so understood expressly by the Writers of the New Testament. The first immediate occasion and matter of it, seems to be the instating, and settling of David peaceably and triumphantly in his Kingdom, both of Judah, two Sam. two. 4. and after some short opposition, of Israel also c. v. 4. and soon after that, his taking of Zion from the Jebusites, c. v. 7. and possessing and enlarging it, v. 9 (and bringing the Ark to it, c. vi.) after which Hiram King of Tyre presents him, c. v. 11. and Toi King of Hamath sends his Ambassador to salute him, and bless him, c. viij. 10. Mean while other Heathen Princes assault him, the Philistims c. v. 17, 22. c. viij. 1. and so likewise the Moabites, c. viij. 2. the King of Zobah, v. 3. the Syrians of Damascus, v. 5. the Ammonites, and Amalekites, v. 12. and so again, c. x. All which were wonderfully subdued by David, and the several Victories recorded in those Chapters. But beside this first immediate, there is a second more remote, but withal as literal (by the confession of the Jews themselves) and more eminent matter of it, a prophetic representation of the Messias, viz. of Christ's Inauguration to his Regal, and Sacerdotal Offices, assaulted indeed, and violently opposed, and even crucified by the Jewish, and Roman Magistrates, Act. iv. 25. but then victoriously raised from death by the power of his Father, Act. xiii. 33. and so exalted to his great Offices, Heb. i 5. and v. 5. and Rev. xi. 27. and nineteen. 15. in the successful exercises whereof all our Salvation consists.  
1. WHy do the 
‖ Nations. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  heathen 
† Conspire, assemble, tumultuate.  rage, and the people imagine a vain thing?  
Paraphrase. 1. It is to little purpose that the Philistims, and so many other neighbouring heathen nations round about, and unquiet spirits at home, raise war against David, now seated in his throne by God; all their designs, and enterprises against him are blasted by the Almighty, and prove successless, and ruinous to them. And so in like manner, all the opposition that Satan, and his Instruments. Jews and Romans, Act. iv. 25. make against Christ, the Son of David, anointed by his Father to a spiritual Kingdom, a Melchizedek●an, Royal Priesthood, shall never prevail to hinder that great purpose of God, of bringing by this means all penitent believers to salvation.  
2. The Kings of the earth 
‖ rise up.  set themselves, and the rulers 
† assemble  take counsel together against the Lord and against his anointed, saying,  
Paraphrase. 2. The Princes and Governors of the Nations round about Judea, the Kings of the Philistims, and Moabites, and Damascenes, and many more rose up against David, the Syrians joined with Hadadezer King of Zobah, 2 Sam. viij. 5. and in so doing opposed the Lords anointed, one set up and supported by God in a special manner, and so in effect rebelled against God himself. In like manner did Herod, and Pilate, and the Jewish Sanhedrim make a solemn opposition, and conspiracy against the Messias, God's holy child Jesus, by him anointed, Act. lv. 27. and therein were fighters against God, Act. v. 39  
3. Let us break their bonds asunder, and cast away their 
‖ or yokes  cords from us.  
Paraphrase. 3. Both of these alike resolving that they would not by any means be subject, the Philistims, etc. to David, the Jews, etc. to Christ, and the divine laws and rites of Religion, by which either of their Kingdoms were to be governed.  
4. He that 
‖ dwelleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sitteth in the heavens shall laugh, the Lord shall have them in derision.  
Paraphrase. 4. But God that ruleth all things, and is much more powerful than they, will defeat all their enterprises, and magnify his divine providence, as in the securing of David, and giving him Victories over them all, so in erecting and enlarging of Christ's Kingdom, and making the utmost of the malice of men and devils, as means of consecrating him to that office of Royal Priesthood, to which God had designed him.  
5. Then shall he speak unto them in his wrath, and 
‖ disturb, affright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  vex them in his sore displeasure.  
Paraphrase. 5. All their enterprises, against this Government of Gods erecting, shall not atattain any part of their desire, but only provoke God to great severities and terrible vengeances against them, remarkable slaughters in David's time, upon his enemies, and under Christ's Kingdom (the state of Christianity) upon the Jews and Romans.  
6. Yet have I 
‖ or anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  set my King upon my holy hill of Zion.  
Paraphrase. 6. Mean while 'tis an eminent act of God's power and mercy to David, that soon after his anointing in Hebron, 2 Sam. v. 3. he overcame the Idolatrous Jebusites, v. 6. and took the strong hold of Zion, and made it the seat of his Kingdom, and placed the Ark of the Covenant there, and thereupon called it the Mountain of the Lord, the hill of holiness, and there settled the Kingdom, long since forepromised by Jacob to the Tribe of Judah, but never fixed in that Tribe till now. And the like (but exceedingly more eminent) act of power and mercy it was in him, to seat Christ in his spiritual throne, in the hearts of all faithful Christians, possessed before his coming by heathen sins, and trusting to false Idol Gods, parallel to the lame and the blind, 2 Sam. v. 16. (i. e. not improbably the Jebusuites images, Teraphims, or the like, which could neither go nor ste, and yet were confided in by them, that they would defend their city.)  
7. I will 
‖ promulgate, or tell of a decree, or covenant.  declare the decree, The Lord hath said unto me, Thou art my son, this day have I begotten thee.  
Paraphrase. 7. Now was that Covenant solemnly sealed, and ratified to David, which he is therefore to publish unto all, so as it shall be in force against all persons that shall transgress it, that at this time God hath taken the kingdom from the house of Saul, (Ishbosheth being now slain, 2 Sam. iv. 6.) and settled it upon David, who was anointed over Israel also, 2 Sam. v. 3. given him the Rule over his own people, set him up, as his own son, an image of his supremacy, having at length delivered him from the power of all his enemies, and set him victoriously on his throne in Zion, which is a kind of birthday to him, the day of his inauguration, the birthday of his power, though not his person, of his kingdom, though not of the King, and this much more considerable than the other. And in the parallel, the Evangelical Covenant is now sealed to Christ, and in him to all faithful Christians, a Covenant to be published to all the world, and the foundation of it laid in the death, or rather the resurrection of Christ the eternal Son of God, who having taken our mortal flesh, and therein offered up a full sacrifice, and satisfaction for the sins of the world, the third day after, was brought forth (as by a new birth) out of the womb of the grave, (see Act. xiii. 33.) now never to die again, and thereby hath ascertained unto us (as many as spiritually partake of these, that die unto sin, and live again to righteousness) a blessed immortal life.  
8. Ask of me, and I shall give thee the 
‖ nations  heathen for thine inheritance, and the 
† ends or borders of the land.  outmost parts of the earth for thy possession.  
Paraphrase. 8. To this is consequent, as a free, and special mercy of Gods, the enlarging of this his Kingdom, not only to the Inhabitants of Judea, but to many other heathen nations, the Philistims, Moabites, Ammonites, Idumeans, and Syrians, etc. who were all subdued by David, through the power of God, 2 Sam. v. and viij. and x. and subjected to him. And so upon the Resurrection and Ascension of Christ, by the wonderful blessing of God upon the preaching of the Apostles, not only the Jews, (many thousands of them, Rev. seven.) but the heathens over all the world, were brought in, to the faith of Christ.  
9 Thou shalt 
‖ or rule, or feed  break them with a rod of iron, thou shalt dash them in pieces like a Potter's vessel.  
Paraphrase. 9 All these neighbouring enemies that rise up against him, shall he subdue, and slay great multitudes of them: And so shall Christ deal with his enemies, Jews and Heathens, subdue some, and destroy the impregnable, and obdurate.  
10. 
‖ And now beware, or take care to understand  Be wise now therefore, O ye Kings, be 
† reform  instructed ye Judges of the Earth.  
Paraphrase. 10. This therefore may be fit matter of admonition to all neighbour Princes, as they tender their own welfare, that they endeavour to profit by others sufferings, and not fall foolishly into the same danger; that timely they make their peace, and enter into League with David, and undertake the Service of the true God, which he professes. And in like manner when Christ is raised from the dead by his divine power, and so instated in his Office of Royal Priesthood, it will nearly concern all those, that have hitherto stood out against him, the Governors and People of Judea, and all others over all the World, that have lived in opposition to God, to repent, and reform at the Preaching of the Apostles.  
11. Serve the Lord with fear, and rejoice with trembling.  
Paraphrase. 11. Set yourselves diligently and solicitously to the service and obedience of God, the God of David, and be extremely careful, that ye displease him not; And especially, when the Faith of Christ comes to be Preached, and those doctrines of purity, and charity, etc. which he brought into the World, Men must be careful to submit themselves to it, and obey it most circumspectly, and then they will find all matter of joy and pleasure, and even of exultancy in so doing, Christ's yoke is not only an easy, but withal a most gracious yoke, the most happy way to a cheerful, joyous course of living here, and reigning eternally, therefore the serving him most diligently, and rejoicing in that service, are very reconcileable, cannot one be separated from the other.  
12. Kiss the Son lest he be angry, and ye perish from the way, when his wrath is 
‖ Suddenly kindled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Psalm lxxxi. 14.  kindled, but a little; Blessed are all they that 
‖ fly, or betake themselves to.  put their trust in him.  
Paraphrase. 12. In respect o●●avid the anointed King, and so Son of God (v. 7.) It is the necessary course for all the neighbouring Princes, to do, as Hiram King of Tyre, and Toi King of Hamath hath done, the former sending him sumptuous presents by his Ambassadors, 2 Sam. v. 11. the latter sending his own son Joram to salute him, and treat of entering a league and confederation with him, c. viij. 10. If they neglect their opportunity, and either associate with his enemies, or stand by unconcerned, they will suddenly provoke him, and pay dearly for it, be sadly destroyed. Whosoever shall by any opposition or neglect offend him, will experimentally find what a care God Almighty hath of him, and how severely he will deal with all those, that being thus admonished, do not speedily make applications and addresses to him. And so will it as nearly concern all the Jewish, and heathen people, to whom Christ is revealed, to adore, and address to him (as unto the eternal God, coequal with his Father, who alone can protect those, that apply themselves to him) to lay down all their instruments of hostility (their former sins) and diligently endeavour to pacify him, and to that end sincerely enter into a consideration, and covenant with him, If they shall stand out, and not acknowledge his divine power, now he is risen from the dead, but continue to provoke him still, they will certainly have their portion with his enemies, be destroyed with the Jews, or after the like manner, that the Jews were, when the Romans came in, and wrought a horrid desolation among them, and only the believing Christian Jews, by obeying Christ's directions, were delivered out of it.  

Annotations on Psal. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Rage] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack and Chaldee is to convene or assemble to counsel, so Dan. vi. 7. the Precedents and Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read consulted, confilium inierunt, saith the vulgar Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greek, and so the Arabic also, and Syriack, they decreed, all agreeing, that it signifies there an assembling and agreeing together in Counsel, and so the context there enforces, the design of it being the making a Decree the result of a Consultation. And thus it will best belong to the Prophetical sense, and refer distinctly to the assembling of the Sanhedrim of the Jews, and Pilate, to the condemning and crucifying of Christ. The word also belongs to any assembling together, such as to the house of God Psal. lv. 14. we walked unto the house of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in company, the lxxii. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in concord, and so the Syriack in concord; the Aethhiopic, and Arabic, with one or the same heart, but especially to a tumultuous assembly, and therefore the interlinear so renders it even in that place of Daniel, tumultuariè convenerunt, as here tumultuatae sunt, and Psal. lv. 14. cum strepitu, with a noise, and the Targum to the same purpose there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum festinantiâ. Yet more particularly it belongs to such a tumultuous convening, as is in war, a going up to assault an enemy. So Josh. seven. 3. of making the people go up against Ai to destroy it, the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne cogas omnem populum, make not all the people go up to that service, where the lxxii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lead not up, as a Commander his Soldiers, unless perhaps it should rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, force them not to go up. Once more the word is used Psal. lxiu 2. hide me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the gathering together of the wicked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the lxxii. a seditious uproor of the People. The military notion of it is that which wore fitly pertains to David, in respect of the warlike assaults of the Philis●ims, and especially of the conjunction of several of them, the Syrians of Damascus with the King of Zobah, a Sam. viij. 5. But the loser notion of it, for a conspiration and complotting of wicked men is most agreeable to the mystical and prophetical notion, that which is fulfilled in the Jews and Romans conjunction against Christ, those being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations (so the word literally must be rendered, see note on Mat. xxiv. 2. & xxviii.. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populi, in the latter part of this Verse (as Nations and People are all one) which conspired to put him to Death.  
V. 2. Set themselves] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed signifies to stand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but in the conjugation hithpael, which here is used, it signifies to make himself to stand, and that is certainly to rise up. Thus the Targum understood it, which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which certainly signifies to rise up, and so the Septuagiuts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vulgars' astiterunt, which our old Translation imitates, reading [stand up] so the Syriack surrexerunt, arose, and the Arabic insurrexerunt, made an insurrection, do all accord in the rendering of it, and so it refers most fitly in the Historical sense to the warlike assaults of the Philistims, etc. ordinarily expressed in the Sacred style, by rising up against; and so, in the Prophetical also, to the rebellions of the enemies of Christ, insurrections against his spiritual Kingdom.  
V. 3. Take Counsel] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal signifies fundavit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  posuit, dispos●it, to found, to set, to dispose; and then in Niphal the passive, wherein here it is used, it regularly signifies poni, or disponi, and sometimes (when the context requires) to be founded or created. Here it seems to be taken in the first and simplest sense, and being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul, it is no more than 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. P●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 sense, their assaulting 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 rendering it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar translates exactly, convenerunt in unum, they met together, or joined; either as Soldiers do in an Army, or as Senators in a Council: 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 than it is probable that the LXXII are in the right, which her●●● as xxxix. 10. have rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yoke. Thus the Syriack and Arabic and Aethiopick, and vulgar, all agree, reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugum corum, their yoke, and thus the sense is perspicuous. Bands are useful to tie on yokes, and accordingly we find in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isa. v. 18. the band of a yoke of an heifer, that which ties 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, etc. 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 disclaimed 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 forementioned Jewish Arabic 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 Prophetic sense, which would not endure Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the yoke of purity and sincere obedience (no slavish bands or chains, but) an easy, 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 cattle 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 sense; 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Sam. viij. 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 sense, 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 party's hands, a decree, a precept, a rite, etc. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's 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, than a pact or covenant with David and his seed; Psal. lxxxix. 3. I have made a Covenant with my chosen; that confirmed 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 withal 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 God's oath, an immutable decree, the oath which he swore 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 styled 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 Lawgiver, 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 joined 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 Arabic and Ethiopick; the vulgar, Praeceptum ejus, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my decree, i. e. the Lords, v. 4. the precept of the Lord: But if it were thus in the Hebrew, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must have been put after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereas here it is before it. Others seem to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a particle equivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the interlinear, ipsum Decretum: but it is more reasonable to take it as vulgarly it is, for a preposition signifying the, and then it will be best rendered, I will tell of a decree or covenant.  
V. 8. Son.] That David, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as a King exalted by God's peculiar command, should be styled God's Son, or that the time of his inauguration or instating in that power, taking possession of his throne, and subduing his enemies on every side, should be expressed by the day of Gods begetting, hath nothing strange in it: It is affirmed in the name of God, Psal. lxxxix. 26. He shall cry unto me, Thou art my Father, and v. 27. Also I will make him my firstborn higher than the Kings of the earth; where each King of the earth is looked on as a Son of God, but he, as being higher than they, his firstborn. We know an adopted Son is styled a Son, and Salathiel, Mat. i. 12. is said to be begotten by Jechoniah, because he succeeded him in the Kingdom, though he were not indeed his Son. And so may David be God's Son, being immediately exalted by him, and indeed all other Kings, who are said to reign by him. And that the time of his Coronation should be looked on as his birthday, and accordingly kept festival, as the birthday was, that is familiar in all Country's. The Feast of commemorating the building of Rome, we know, was called Palilia, and this title was by decree given to the day of Caius the Emperor his advancement to the Empire. 
* Sueton in Calig. c. 16.  Decretum ut dies quo cepisset imperium Palilia vocaretur, 'Twas decreed that the day on which he began his Reign should be so called, and accordingly celebrated. And the Emperor generally had two natales, or birth-days kept, Natalis Imperatoris, and Imperii, the birthday of the Emperor, and of the Empire: the first to commemorate his coming into the World, the second his advancement to the Imperial Dignity. So Spartianus in Adriano tells us of the Natalis adoptionis, the day of his adoption (i. e. his civil birth) on V. Ides of August, and then Natalem Imperii, the birthday of his Empire on the III. And Tacitus of Vespasian, Hist. l. two. Primus Principatus dies in posterum celebratus, the first day of his Empire was celebrated afterwards. But then, in the mystical sense, some difficulty there is, what Sonship or begetting of Christ is here meant. The Schoolmen, from some of the Ancients, understand it of the eternal Generation of the Son of God, and interpret the [hodiè to day] of an hodiè aeternitatis, a day of eternity. But the Apostle S. Paul, Act. xiii. 33. applies it distinctly to his resurrection. He hath raised up Jesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee; and so Heb. v. 5. it is brought as an evidence of Christ's being consecrated by his Father to his Melchizedekian High-Priesthood, which we know was at his Resurrection: Christ glorified not himself to be made an high-Priest, but he that said unto him, Thou art my Son, this day have I begotten thee, who in the days of his flesh, v. 7. being made perfect, became the Author of eternal salvation,— called of God an high-Priest, v. 9, 10. So Heb. 1.5. where this Text is again recited, the Context refers it to the exaltation of him in his humane nature, when having purged our sins, he sat down on the right hand of the Majesty on high, being made so much better than the Angels, v. 3.4. And to this belongs that of St. Hierom ad Paulin. David, Simonides noster, Pindarus, & Alcaeus, Christum lyrâ personat, & decachordo Psalterio ab inferis suscitat resurgentem: David our Divine Poet sounds out Christ upon his Harp, and with his Psaltery of ten strings awakes him rising from the dead. Only it must be remembered, that as it was an act of his divine power, by which he was raised, and so his resurrection was an evidence demonstrative that he was the promised Messias, of whom the Learned Jews themselves resolved, that he was to be the Son of God, and that in an eminent manner (so the Highpriest, Mat. xxvi. 63. Tell us whether thou art the Christ the Son of God, and Joh. i. 20. Rabbi, thou art the Son of God, the King of Israel) so this begetting him from the grave to a life immortal, did comprehend and presuppose the truth of that other fundamental Article of our Creed, that he was that eternal word or Son of God, which thus rose. Thus the Apostle sets it, Rom. i. 4. speaking of Jesus Christ our Lord, made of the seed of David according to the flesh, and adding, that he was declared to be the Son of God with power, according to the Spirit of holiness, by the Resurrection from the Dead. Now that this his resurrection, and exaltation consequent to it, is here fitly expressed by Gods begetting him, will easily be believed upon these two accounts: 1. That in respect of his humane nature it was a second (as that from the Mother's Womb a first) entrance on humane life, the grave was but a second womb, from which now he came forth; and it is not unusual to call the resurrection of one of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a new, or second birth: 2. That Princes, or Rulers, are in Scripture style called Gods, and children or sons of God, I said you are Gods, and you are all children of the most high; and then instating Christ in his Regal Office is the begetting him, and so the saying, Thou art my son, i. e. by saying, constituting him so, the second sort of Natalis, or birthday, the birthday of his Kingdom, yea and Melchizedekian Priesthood too (to that the Apostle applies it, Heb. v. 4.5.) for to both these he was solemnly installed at his Resurrection. The Chaldee of all the Interpreters seem alone not to have understood this mystery, who render it, Thou art beloved by me as a Son by a Father, thou art pure to me, as if this day I had created thee.  
V. 8. Utmost parts.] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finitus, terminatus, consumptus est, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies the utmost skirts, the extreme parts of that which is spoken of, there can be no question. All that is here to be noted, is, the dubious notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is joined with it. For if that be interpreted of the Universe, or whole World, than there can here be no place for the historical sense, respecting David, for it is certain he was never constituted by God the Universal Monarch of the whole World. Yet on the other side, if it be not taken in this latitude, it will fall short of describing Christ's Kingdom, which was to be propagated, and set up in all Nations, those that were most remote from Judea. For the reconciling of which difficulty, it appears necessary to assign to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 land or earth, here, the double notion of which the word is capable. Sometimes it signifies that land of Judea peculiarly (see note on Math. xxiv. 6.) and then the bounds or extreme parts of that land] are the Nations that border on it, or are near situate about it, the Philistims, Moabites, Idumeans, Syrians, etc. for all these were literally conquered and subjected by David. So Psal. lxxii. speaking of Solomon, the Kings (i. e. King David's) son, v. 1. and of the extent of his Kingdom, it is said, v. 8. that he shall have dominion from Sea to Sea, and from the river unto the ends of the earth: which though the lxxii. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world, yet certainly belongs not to all the world, in the larger acception, but in this narrower, common both to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, world, (see note on Mat. xxiv. 8.) the bounds of the Jewish Kingdom, and so is well paraphrased by the Chaldee, from one corner of the great Sea to another corner of it, from Euphrates to the ends or bounds of the land. And so Ps. lxi. 2. when David saith, from the ends of the earth I will cry unto thee, 'tis sure from beyond Jordan (and not in any remote corner of the World) whither he was then fled for fear of Absalon, 2 Sam. xvii. 22. where, though the Hebrew word for [ends] be not the same that here, yet it is exactly equivalent to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fivis, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or extremum, and rendered by lxxii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the extreme parts of the land, in the same style as here it is. But then if we look forward to the mystical Prophetical signification, we must be forced to forsake this restrained sense, and take it in the full latitude, so as to note all the remotest nations of the World, as well as those that border on Judea, for to all them was this spiritual Kingdom of Christ extended. And it is well becoming the wisdom of the Prophetic, penman, and the comprehensive richness of the sacred style, to comprise both these in the same phrase, as it is thus diversely interpretable.  
V. 9 Break] The Septuagint and (except the Chaldee Paraphrase) all the ancient interpreters read not here [break] but rule or feed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pasces, or reges eos. By this 'tis evident, that they read the Hebrew with other points, than we now do; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall feed them, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavit, and not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as now the Hebrew Copies have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall break them, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit. And St. John reteins the Septuagints reading, and so gives it authority, Rev. 11.27. What is the full importance of that phrase, to feed with a sceptre, or rod of iron, is at large explained on that Chap. note o. and in the Addit. Annot. viz. to exercise Regal, rather than Pastoral Power, to bring them to contrition, if it may be, if not, to destroy them utterly.  
V. 10. Be wise] The full importance of the two verbs in this tenth verse will be thus best understood. The former of them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellexit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  prudenter se gessit, doth in Hiphil, in which here it is, literally note the causing prudence or understanding to any; where any other is mentioned, it is the teaching that other, but here, where there is no such mention, it must be reciprocal upon themselves, and be thus literally rendered, cause yourselves to understand, and (that being to be done by study in matters of speculation, by caution in matters of prudence or practice) study, or take care to understand, endeavour to benefit by others sufferings, or the dangers you see before you, if you do not take heed, or beware. And thus it fitly belongs to the Princes in David's time, who by the unseasonable and costly opposition of so many against David's Kingdom, might now in all reason be advised to beware of the like attempts: and much more when Christ is risen from the dead, ought all others (who observe the practices of the Jews in crucifying him, and the fearful judgements that attended them) to beware by their example, lest by holding still out against the faith, they bring on themselves the like destruction. As for the second verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erudivit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  castigavit, correxit, 'tis here in Niphal, literally crudimini, castigamini, corrigimini, be ye instructed, chastised, corrected; and this being understood of a real, not only verbal passion, and applied to correction of Manners, and not external bodily discipline, it is fully rendered by [be ye reform.] Thus Leu. 26.23. And if by these things (the judgements foregoing) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it, ye will not be reform, where the LXXII. retain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as here, a word by which reformation is fitly expressed (1 Tim. 1.20.) the Samaritan, not hear me, or not obey me; And the latter part of the verse [but will walk contrary to me] assures us of the sense, that being not chastened there, signifies the real passive, their being not wrought on by chastenings, not taken off from their hostilities to God, not reform, not amended by them. And as thus 'tis appliable to the heathen borderers of Judea in David's time, who were now admonished to forsake their hostile ways, and to convert to God, and make leagues of peace with David, so signally exalted by God; so doth it most expressly denote the Apostles Preaching repentance after the resurrection of Christ, and that in a passive form, as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 11. v. 40. Be ye saved, or delivered, where by that conversion, repentance, or reformation is distinctly meant. See note on Luke xiii. 6.  
V. 11. With fear.] The only difficulty in this eleventh verse arises from the trajection or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here observable (which yet in Scripture, especially in the Poetical parts of it, is not extraordinary) the separating of these two phrases [with fear] and [with trembling] one joined with serving, the other with rejoicing in God, and the latter conjunction not very commodious, joy and terror or trembling being not ordinarily found together. This difficulty is not removed by the descant of some, which alluding here to Musical Instruments, Lutes or Harps, etc. observe that the Music arises from the tremulous motion of the strings; for besides many other failings in the parallel, the trembling here is annexed to the rejoicing, and not set as the cause, from whence it proceeds, and in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our trembling is neither the cause, nor the concomitant of our rejoicing. The Chaldee therefore reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pray; the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehend, lay hold on him, (either of which is much more reconcileable with the trembling, than rejoicing is) Abu Walid Ebn Jannahi, the Hebrew Grammarian, known among them by the title of the second Grammarian, (a Manuscript in the possession of learned Mr. Pococke) saith, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies indifferently any commotion whether through joy or grief, and makes use of this place for the proof of his observation, as if it should be rendered [be moved with trembling] and so the Jewish Arabic Translation renders it, [and fear him with trembling] and confirms his version by comparing the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarb, i. e. commotion (by which also Abu Walid renders it) which they use in case of fear, as well as rejoicing, and so he would have the word rendered, Hos. 10.5. The Priests thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be grieved, etc. and so R. Tanchum also on that place. If this may have place, than indeed the difficulty is quite removed, for then the verse will run thus, Serve the Lord with fear, and fear him with trembling: But because this notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not sufficiently proved from this one place (of which the question is) and that of Hosea, where all the ancient interpreters render it rejoicing, and wherein if it should signify grief, yet that is no evidence, that it signifies fear here; it will therefore be more reasonable to adhere to the usual notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for rejoicing, and a little to alter the order of the construction and connect in sense (though they be separated in words) these two phrases, with fear, and, with trembling, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so in like manner the two verbs, serve and rejoice. Examples of this are frequent in this Book. See Psal. 79.2. where as the dead bodies of thy servants, and the flesh of thy saints, are but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one thing expressed in two phrases, so the fouls of the heaven, and beasts of the earth, being divided in the words, must yet be connected in the sense, thus, they have given the dead bodies and flesh of thy Servants and Saints to be meat to the fouls of the heaven, and the beasts of the earth. So again in that Psalm, ver. 4. and very frequently elsewhere, which the attentive Reader will observe. Now for fear and trembling, the conjunction of them and the like words is frequent in the new Testament, thereby to note a compound of humility, and diligence, and solicitude and caution, and fear of displeasing, and that as the most proper qualifications of our obedience either to God or Man. Thus, Work out your salvation with fear and trembling, Phil. 2.12. Servants obey your Masters with fear and trembling, Eph. 6.5. So of the Corinthians obedience to Paul, 2 Cor. 7.14. Titus tells that Apostle, v. 15. how with fear and trembling they received him (St. Paul's messenger to them.) So S. Chrysostom, Serm. 31. de Natal. saith of the Angels, that they assist our services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with fear and trembling, and that the Seraphim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cry with fear, Holy, holy, holy.— And so Heb. 12.28. Let us serve God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with reverence and godly fear, and that a fear of displeasing and incurring great hazard thereby, For our God is a consuming fire. See note on Phil. 11. c. This then is in all reason the first account that is to be given of these words, that the fear and trembling are here to be joined in sense, and all carefulness, and unwillingness to displease (the best qualification of obedience) resolved to be the importance of them. And then in like manner the [Serve the Lord, and rejoice in him] will be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in which figure the holy Scripture abounds) and be in sense best rendered, serve him cheerfully or joyfully, and that very reconcileable with the other phrase; our diligence and fear of displeasing will be very happily joined with our serving him cheerfully, there being nothing more pleasant than to serve him diligently, whom we truly reverence, and are most unwilling to displease, and no possibility of being pleased with our own service, if it be not performed with all zeal and diligence. Thus have some understood Heb. xii. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to serve God well pleasedly or joyfully with reverence and godly fear: in which sense it would be an exact parallel with this verse, would but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear the passive signification, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be all one with our serving and rejoicing, or our joyful serving, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the reverence and godly fear with fear and trembling. But I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be taken in the active sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Basil, So as is well pleasing to Christ, and so is not applicable to this place.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Kiss the son] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kiss the son doth evidently belong in the first sense to the neighbouring Kings, sending presents and messages of peace to David, in token of reverence and high respect unto him, (in like manner as some of them did, Hiram of Tire, and Toi of Hamath) kissing the hand or feet, being a token of that, as also of subjection and obedience, osculum homagii, a kiss of homage, so Samuel kissed Saul, 1 Sam. 10.1. when he anointed him King; and that is the reason of the phrase Gen. 41.40. according to thy mouth or word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my people shall kiss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall obey, say the LXXII. (and so the Arabic and the vulgar) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive law or judgement, saith the Syriack. And so as literally it appertains to Christ, the son of David, here predicted, and typified by him, and that in a higher sense, than that of which David was capable. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kiss is used also for adoration, so 1 King. 19.18. we find together the bowing of the knee to Baal, and the mouths kissing him; and so it fitly belongs to the Messias, in respect of his divine nature, to which that is truly due, which was Idolatrously paid to Baal. The Chaldee here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive instruction, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apprehend discipline, and the vulgar Latin and the Aethiopick follow them, and the Arabic with a little change, adhere to discipline, and none of the ancient Interpreters, but the Syriack, keep to the Hebrew, Kiss the son. This hath made learned men resolve that they read the Hebrew otherwise than now we have it, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kiss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehend, by the changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and that having done so, they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Chaldee and Syriack for son) for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purity or pure doctrine. But this, I confess, seems not to me so probable, viz. that they should thus mis-read the one, and mis-render the other, (especially when the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere so evidently and confestly used for son, Ezr. 5.1. and again 5.2. and Prov. 31.2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purity is somewhat remote from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, discipline) when a far more obvious reason may be rendered of it, viz. that they did not so much render, as paraphrase the Hebrew, and so set [receiving instruction or discipline] as that comprehends both Obedience and Faith, (the first of the neighbouring Princes to David, and both of all sincere Christians to Christ) as the most intelligible way of circumlocution to interpret kissing the son.  
V. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Perish from the way] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here deserve to be considered. The affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of the wicked shall perish, Psal. 1.6. may suggest this figurative but literal rendering of it, Ye shall perish the way, i. e. your way shall perish, all you have shall be utterly destroyed. Such a kind of construction we have Isai. 1.30. Ye shall be as an oak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling the leaf, i. e. whose leaf falleth. The Chaldee exactly follow the Hebrew, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin renders, & amittatis viam, and ye lose the way; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is primarily used of losing any thing, and so saith Castellio, & perdatis res vestras, and ye lose all you have. And thus, being spoken of enemies assaulting David, the phrase may be used, for being routed, dissipated, scattered, which is the destruction, and bringing to nought of an Army; as Act. 5 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being dissolved and brought to nothing are put together, and 5.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the General's being destroyed, and his Army being scattered. But the Syriack interpose the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from, and so read it, as we do, perish from the way, herein according with the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be destroyed from, or out of the way, or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies tolli, being taken out of the way, i. e. perishing; and sure 'tis nothing extraordinary for the preposition, in Hebrew Poesy, to be understood, when 'tis omitted, and therefore this our vulgar rendering may be adhered to, and preferred before the former, though the sense be the same in all the ways of rendering. Of this phrase Abu Walid in his Dictionary, and R. Tanchum on Josh. 1. take up an interpretation, different from others, by rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the notion of the Chaldee verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calcavit) calcatio, conculcatio, treading on, or treading under feet, to this sense, lest you perish by treading on, or being trodden under his feet. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows, is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quickly, suddenly, and so is used in other places, particularly Psal. 81.14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soon have destroyed their enemies.—  
V. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Put their trust] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies betaking, applying ones self to any, as to a refuge, or place of strength and safety, seeking protection from any, and accordingly trusting, confiding, or hoping in any. The former doth here most fitly agree to the Historical sense, as it respects David, the son which is to be kissed, in the beginning of the verse; for that is it to which the neighbouring Princes are advised, viz. to apply themselves to him by presents, to desire protection from him, and enter league with him. And so also it belongs commodiously to Christ, to whom they must betake themselves as to a refuge, when the desolation breaks in upon the Jews: The Christians that do so, are the only persons that escape, by flying out of Jerusalem to the Mountains, as Christ forewarned them; and so in the sacking, and taking of Heathen Rome, by Alaricus and his Gothish Army, they only escaped, which fled to the Basilicae, i. e. to Christ, that was worshipped there. Yet may it in this mystical sense be taken in the greatest latitude, Christ being the only fit and proper object of our trust and hope, though David was not. One thing more deserves here to be taken notice of, the style, or manner of expression, If his wrath be kindled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly, Blessed are all they, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. in prophetic dialect, ye shall certainly be destroyed. So Rev. 14.13. Blessed are the dead— for they rest from their labours—] is but a way to express the dismal Judgements, that were then falling upon the earth, as it follows verse 14, 15. So Matth. 23.39. Ye shall not see me henceforth till ye shall say, Blessed is he that cometh in the Name of the Lord, i. e. till I come in a direful manner, to take vengeance of you. And many other passages of Prophetic Scripture there are in the like or the same dialect.    

The Third PSALM.  
A Psalm of David 
† in his flying from the face of Absalon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when he fled from Absalon his Son.  
Paraphrase. This third Psalm was composed by David in remembrance of that sad time wherein his own Son, having by subtlety withdrawn the hearts of Israel from him, 2 Sam. 15.6. and broken out into open rebellion, v. 12. he was fain to fly from Jerusalem, v. 14. toward the wilderness, v. 23. and went up by the ascent of Mount Olivet weeping, and his head covered, (a sign of mourning) and barefoot, v. 30. then probably pouring out his soul to God in such a manner of sadness, and yet trust and dependence on him, as was afterwards metrically deciphered in this Psalm, and appointed to be sung solemnly, to perpetuate the memory of this his forlorn condition, not to set out his wars or victories, (as 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Tom. 1. p. 522.5.10.  other Kings are wont to have their triumphs described, and songs of victory composed) but his fears and flight only. And this is also in some degree typical of our Saviour's sadness and agony, and prayer in the garden, Joh. 18.1. which is all one with Gethsemane, Matth. 26.36. Mar. 14.32. and that on Mount Oliver, Luk. 22.39, 41. the very same mount, to which David went up, when he poured out the substance of this prayer.  
1. Lord, how are they increased that 
a infest, or distress me▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trouble me? many are they that rise up against me.  
Paraphrase. 1. O Lord that hast placed me quietly in the throne, and subdued all my foreign assailants, Psal. 2.8. now my perfidious Son hath stolen away the people's hearts from me, and being up in arms, 2 Sam. 15. his forces daily increase, and grow very numerous.  
2. Many there be that say of my Soul, There is no help for him in God, Selah.  
Paraphrase. 2. His numbers are so great, and mine so small, that they that behold my condition give me for lost, thinking that God himself either is not able, or willing to restore me to my Kingdom again.  
3. But thou, O Lord, art a shield for me, my glory, and the lifter up of mine head.  
Paraphrase. 3. But thou art an Omnipotent God, and hast engaged thyself for my support, abundantly able to guard me from all dangers, to rescue and exalt me in this my seeming forlorn condition, and to restore me in thy good time to my throne again: and this thou hast by thy promise assured me that thou wilt do. In thee therefore is my trust, and my cheerful, steady, unshaken confidence.  
4. I cried unto the Lord with my voice, and he heard me out of his holy hill.  
Paraphrase. 4. Whensoever I have yet been in any distress, my addresses have been constant unto the Lord, and my prayers fervently sent up to him. And out of heaven, in an eminent manner, hath he relieved me, interposing his gracious hand, and peculiar presence, such as is mystically exhibited in the Ark, which is placed in Zion, God's Mount, so called, or his holy place. Psal. 2.6.  
5. I laid me down, and slept, I awaked, for the Lord sustained me.  
Paraphrase. 5. 
* Whether I sleep or slumber, or awake, the Lord sustaineth me in all these, saith the Jewish-Arabick Translator.  Whether I slept or waked, I had no reason to doubt or fear, for his sacred aid and protection was ever over me, effectual to my safety. (Of a mystical sense here applied to Christ's resurrection, See August. de Civitate Dei, Lib. 17. Cap. 18.)  
6. I will not be afraid of ten thousands of people that have 
† laid siege, encamped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  set themselves against me round about.  
Paraphrase. 6. The many experiments of this heavenly guard are ground of all courage and assurance to me, that how great soever the number already is, or ever shall advance to, how industrious and diligent soever they are in their pursuits, how close soever they may besiege and encompass me, thou wilt yet secure and deliver me out of their hand.  
7. Arise, O Lord, save me, O my God, for thou hast smitten all mine enemies upon the 
* cheek.  cheekbone, thou hast broken the teeth of the ungodly.  
Paraphrase. 7. O let thy power interpose and check and overrule their power, let thy fatherly mercy and fidelity, so often experimented by me, in the persecutions of Saul, and assaults of the Philistims, etc. work this farther deliverance for me: For thus thou hast hitherto dealt with all my assailants, thou hast returned them with loss and shame, their strongest forces, and keenest designs have been constantly discomfited by thee.  
8. 
* From the Lord is salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face of the Lord, Chald.  Salvation belongeth unto the Lord, thy blessing is upon thy people.  
Paraphrase. 8. All deliverance proceeds and cometh out from thee▪ O Lord; thou art the author of every good thing to those that cleave fast to thee in faithful persevering obedience and dependence on thee.  

Annotations on Psal. III.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●. Tit.  A Psalm] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used of this and many other Psalms, cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth cutting off, and metaphorically singing, either with the voice, or instruments, or both. Psalmi dicuntur qui cantantur ad Psalterium quo usus David, 
Tom. 8. p. 21.  1 Chron. 15. saith S. Augustine: By this name are called those that are sung to the Psaltery, which David used, 1 Chron. 15. Of the rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psalm, and its difference from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hymns and songs, see Annotat. on Ephes. 5.3. But it seems not here to be taken in any narrow strict notion, but to be a word of a very comprehensive latitude, neither appropriated to any part of composition or species of Music. For indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack and Arabic is generally used for Music, (and so also for feasting and dancing at which Music was used) and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Minstrels, Matth. 9.23. are by the Syriack styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Musical Instrument, and all the sorts of them, (and not only the Psaltery) which are carefully reckoned up, Dan. 3.5. are there contained under that stile, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instruments of Music. And so the Talmudists, though they distinguish exactly betwixt Instrumental and Vocal Music, yet make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generical name to both of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocal or oral Music, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instrumental Music. Proportionably the Arabic and Syriack inscribe all the Psalms through the Book by this stile. And the Chaldee render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general comprehensive word, used for singing, lauding, praising, without any relation to either the composition or Music. Now in this Book of Psalms there is this variety: sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used alone, as here, and in many other places; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song or canticle is added to it, as Psal. 30.1. and in seven others; sometimes it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song going before it, as Psal. 48.1. and in four more. And of these several complications S. Hilary in his Prologue on the Psalms hath thus expressed his sense, 
P. 336.  Psalmus est cum cessante voce pulsus tantum organi.— 1. A Psalm is, when the voice ceasing, the sound only of the Instrument is heard. 2. A Canticle is, when the choir of Singers using their liberty, and not observing the Instrument, sing with loud voices. 3. A Canticle of Psalm, when the Instrument going before, the voice of the choir follows to the same tune. 4. And 4. A Psalm of Canticle, when the choir of voices going foremost, the Instruments follow and observe them. And answerable to these four kinds of Music, are, saith he, the Titles of the Psalms. And this interpretation is mentioned by S. 
* Tom. 8. Col. 693. D.  Augustine on Psal. 67. with an [acutioribus & ociosioribus relinquimus, We leave it to those that are more acute, and have more leisure, and 
* Col. 694.  nescio utrum possit ista differentia demonstrari, I know not whether this difference can be demonstrated.] It is therefore more probable, that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was resolved to be taken in the wider and more comprehensive sense, so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and without this niceness of critical or curious observation, all these four words and phrases, Psalms, and Canticle, Psalm of Canticle, and Canticle of Psalm, be used promiscuously for the very same thing, according to the account frequent with Kimchi, that the same thing is expressed in two words, by the figure (very ordinary in the Hebrew idiom) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Accordingly the Chaldee sometimes read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 48.1. A Song and Praise, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 77.1. A Praise and Song, i. e. a Psalm of benediction and praise to God; and so the LXXII. also, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Song of Psalm, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Psalm of song, and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Songs Psalm: All sure to signify the same thing. And this as it is the easiest, so all things considered, seems the most probable account of this matter. To this is added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sign of the dative case, and that accordingly rendered by the LXXII, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to David, and understood by some in S. Augustine de Civ. l. 17. c. 14. as a note that it was made by some other, and presented to him. But this is well refuted by that Father from Psal. 110.1. where the Title is as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and yet the Psalm is by Christ himself affirmed to be David's Psalm or Prophecy, Matth. 22.43. The truth is, the phrase in the Dative Case is well capable of another sense, viz. that it was inspired to David. But there is no need of that expedient neither, it being very ordinary in Hebrew to use the Dative for the Genitive Case, and so of the ancient Interpreters the Syriack and Arabic understood it, and probably the Latin also, rendering it Psalmus David, a Psalm not to, but of David.  
V. 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Selah] Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the variety is so great among the Learned, that it may well be left uncertain what is to be resolved of it. The Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies stravit, conculcavit; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularly comes to denote a way or path, and is mostly rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a way, a turning, a path, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an ascent, 2 Chron. 9.11. From hence Conradus Kircherus hath not improbably rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which we retain in the same sound and letters Selah untranslated) stratam; adding that it is set by Poets, Vt pes in ea eat & progrediatur longiùs, that the foot in the Metre and Music may proceed farther, and so the modulation of the song be completed, which without it would be somewhat abrupt and imperfect. This I suppose also the meaning of those that resolve it merely subservient to the Music or Melody, and to have no influence on the sense, but to remain, as to that, perfectly unsignificant. From hence therefore it is consequent, that in Translations where the Metre and Music is lost, this expletive, which only refers to those, should be omitted also, and not inserted in the rendering; which accordingly we see observed by most of the ancient Interpreters. In this first place where it is used, all but the LXXII. omit it, and they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, say Phavorinus and Suidas, is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a note of some change in the song, not the beginning of some other Tune or Music, as some mistake them, for when it concludes a Psalm, (as it doth this) and when it is so oft repeated, (as it is thrice in this short Psalm, being yet not once mentioned in many other the longest) there is no place for this, but either some division, a little to lengthen out the Tune, agreeable to Kirchers opinion of it, or an elevation of the voice, (according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ascent) as it is commonly understood from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of exaltavit. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularly signifies no more than a Musical note, and every such note we know is in propriety of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a change of the modulation, as Wisd. 19.18. it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a Psaltery the notes of the Music or Tune change the name, i. e. they vary every foot, and every such variation hath a several name, Hypate, and Neat, etc. And this was all, I conceive, that either the LXXII. meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or those Glossaries in their Periphrasis of it: The other ancient Interpreters, either, as I said, omit it wholly, (as the vulgar (with the Arabic) and from thence our old Edition of the Psalms, understanding it aright to be no more than a note of the Music, and therefore never taking any the least notice of it in their versions) or else render it by another expletive, as the Chaldee by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever, and so sometimes the Syriack, which is another evidence that it is a word without any signification, save only to fill up the Metre or Music. In one place, Psal. 9.27. it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed (at the end of a period) higaion Selah, which the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just shall rejoice for ever; What the full importance of it is, will be soon discerned by remembering that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditatus est, mussitavit, garrivit, signifies not only meditation, (from whence the interlinear hath meditatio Selah) but also a Song or Melody, either a mournful one, an Elegy, (for such were sung) Ezech. 2.10. rendered by the vulgar carmen, from the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow or sadness, or else a joyful one, Psal. 92.3. where the LXXII. read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Song, the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loud noise, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vociferatus est, and so 'tis rendered by the LXXII, Psal. 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cry. And so that also being joined with Selah, denotes no more but the loudness of the voice or Music, which was required to the chanting of that note. For though the Chaldee thought sit to descant in their Paraphrase, and allow it this intimation, that the judgements of God so remarkable on the wicked, were to be looked on, and acknowledged by all good men, with great thankfulness and admiration, both of his Power and Providence; Yet the vulgar, and Syriack, and Arabic wholly omit it, and the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cry, or loud voice, belongs only to the Note in the Song, and the loudness of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Cheekbone] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here (as ordinarily in Arabic) signifies simply maxilla, the cheek, (the Verb in Arabic denotes checking, blaming, rebuking, Lahah allaho, God hath put him to shame, and Lahi lalo, confusion be to him) and then striking of that is an expression of the greatest reproach: So 1 King 22.24. when Zedekiah smote Micaiah on the cheek, saying, (by way of scorn) Which way went the Spirit of the Lord from me to speak unto thee? So Job 16.10. They have gaped on me with their mouth, (i. e. made mows at me by way of derision) they have smitten me on the cheek reproachfully. And Lam. 3.30. He giveth his cheek to him that smiteth him, he is filled with reproach. And so Matth. 5. as an expression of that patience of contumelies that Christ now requireth of us, Whosoever shall smite thee on thy right cheek, turn to him the other also. And so it is here but a proverbial phrase to signify putting to flight, for that is the most shameful and reproachful to an Army, to assault and not prevail, to be put to flight and discomfited. The Septuagint here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from thence the Vulgar have adversantes mihi sine causâ, thou hast smitten all that are my adversaries without a cause, and 'tis generally conceived, that either they mistook the Hebrew word, took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an abbreviature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain, or else that their copies are corrupted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. maxillas, saith Schindler and others after him. But first the abbreviature or apocope hath no example. 2. There is no such word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed there is, both in Hesychius and Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies cheeks, but that a word seldom to be met with in Authors, never in all the Books of Scripture, the Septuagint generally using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it. 3. It is certain the Vulgar Latin read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or else could have had no tentation to render it sine causâ; And so did the Arabic and Aethiopick too, which render it (both of them) in vain, though the Chaldee and Syriack following the Hebrew render it cheeks. On these considerations it may seem more reasonable to pay the LXXII. and those other Translations that due respect, as to think that they did not really misread, or mistake the Hebrew, but rather (as it is ordinary with all Interpreters) endeavoured to express the meaning of the proverbial phrase by more intelligible circumlocution, and this all but the Latin (which it seems did here follow, but did not well understand the Septuagint) have done happily enough. For what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or which is all one, adversari, or inimicari frustra? Why, literally to oppose or set upon in vain, i. e. uneffectually, to gain nothing by all their opposition, i. e. to be constantly repelled and put to flight, turned back with shame in all their hostile Enterprises: And that is all that can be pretended to be meant by the phrase in the Original, [Thou hast smitten all mine enemies on the cheek] thou hast put them to shame, or to flight reproachfully. And the same is the importance of the latter part of the verse, thou hast broken their teeth, the weapons by which Lions tear their prey, Psal. 58.6. and the breaking of which in that place is explained vers. 7. by their falling away like waters that run continually; In their keenest and most terrible onsets they are dissipated and put to flight; and that both the Hebrew and the Greek denotes also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, breaking them into shivers or smallest pieces, which applied to an Army is the utter discomfiting of them.    

The Fourth PSALM.  
TO the 
* Master of the stringed Instruments.  Chief Musician on Neginoth, a Psalm of David.  
Paraphrase. The fourth Psalm was composed by David, possibly on the same occasion (or a like) as the third, and by him commended to the Preceptor or Master of his Music, to be sung to the stringed Instruments, the Psaltery and Harp, etc.  
1. Hear me when I call, O God of my Righteousness, thou hast enlarged me when I was in distress, have mercy upon me and hear my prayer.  
Paraphrase. 1. O merciful God, the only Author of all that is any way good in me, and the continual defender and supporter of my innocence, against all that have risen up against me, I beseech thee at this time to lend a favourable ear unto my Petitions: Thou hast constantly given me relief in all my straits, extricated me out of all my difficulties, be thou pleased now to make good thy wont mercies toward me, and grant me deliverance at this time also.  
2. O ye sons of Men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing?  
Paraphrase. 2. O you that calumniate me and my government, and by defamations endeavour to stir up the People against me (so did Absalon two Sam. 15.3.) will ye never give over so great a wickedness▪ will ye still go on in lying and false speaking?  
3. But know that the Lord hath set apart him that is godly for himself, the Lord will hear when I call unto him.  
Paraphrase. 3. This you are to know, that God hath separated me of his great mercy, and set me upon the Throne to be his Vicegerent upon earth, and consequently to be employed in his special services, and by so doing hath engaged himself to preserve me in it, Ps. 89.21. which is my ground of most confident assurance that he will hearken to my prayers, and deliver me out of your hands.  
4. 
* Be angry.  Stand in awe and sin not, common with your own heart upon your bed, and be still.  
Paraphrase. 4. If you are displeased at my being King, ye are now to remember, that being set on the Throne by God, this displeasure of yours cannot be separated from Rebellion against God himself, Let this be matter of serious sad examination, and discussion of conscience to you, and so work compunction in you, persuade you to quit your hostile designs, and yield subjection where it is due.  
5. Offer the Sacrifices of righteousness, and put your trust in the Lord.  
Paraphrase. 5: And then upon your change you may most seasonably render solemn thanks to God for your time of repentance, and escape out of so desperate an enterprise, bless and praise him, and adhere to him constantly for the future.  
6. There be many that say, Who will show us any good? Lord lift thou up the light of thy countenance upon us.  
Paraphrase. 6. Some are apt to be discouraged, and despair in this distress, the appearance of the Enemy is so formidable, and our preparations for resistance so small; But I have a sure fortress that cannot fail, the favour of God espousing my cause, and supporting me, and this is all that remains for us to take care of, by continual ardent prayer to invoke his help, and cheerfully to depend on it.  
7. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased.  
Paraphrase. 7. This security of thy favour alone, is matter of greater exultation to me, then to worldlings is, or can be most plentiful harvest, wherein yet they are wont to rejoice to profusely (and on confidence thereof to be so secure for the time to come, Luk. 12.19.) that the greatest joy is proverbially styled, the joy in harvest.  
8. I will 
* Together, also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  both lay me down in peace, and sleep, for thou Lord only makest me dwell in safety.  
Paraphrase. 8. I therefore as well as they will have my rejoicing also, as they in confidence of their full barns, so I in my reliance on the sole providence of Heaven; In which confidence I can sleep securely, repose myself in him, to whom alone all my safety is due, and whose only guard is, without all solicitude or preparations of mine, abundantly sufficient for me.  

Annotations on Psal. IV.  
Tit. Chief Musician.] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to urge or press to the performing any work or task, and properly belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the overseer and follower of workmen of any kind. So 2 Chron. 2.2. where Solomon's workmen are numbered, there are also MMM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII. there rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Praefects over them, and v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taskmasters, and c. 34.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overseers, (though v. 13. and Ezr. 3.8, 9 the Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over the workmen only) and where the same thing is set down again, 1 Kin. v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set over his works. The word is used more particularly of Musicians. To this purpose see 1 Chro. 15.21. where after the appointing of Singers with instruments, etc. v. 16.19, 20. Mattathiah, etc. are appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it, to excel, but in the margin, to oversee, i. e. to take care of, and order the Music (as Neb. 12.42. Jezrabiah is the Overseer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the singers.) And from hence is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the Master, or Ruler, or Praefect. Of whom, or over what he was praefected, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is here also expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Musical Instruments. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, and thus we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal, 67.25. the minstrels or players on Instruments differenced from the Singers foregoing. And then the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put together, here signifies perspicuously [To the Praefect of the musical Instruments] such there were, more than one, among David's Officers, that waited on the Ark, 1 Chron. 15.21. And to one of these this Psalm was committed by David, to be sung and played to in divine service. The same we find again, Hab. 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Praefect or Master of my stringed Instruments. From this sense of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ursit, coegit, institit, there is a secondary use of it for finire to end, and from thence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 103.9. rightly rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the end, and again, vincere and triumphare to overcome and triumph. And from those two notions the LXXII. have taken their rise of rendering it here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the end, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to overcome in the Conclusion of Habakkuk (in like manner, as Aquila hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here) and 1 Chron. 15.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prevail, but have lost the sense in all these places, and only hit it 2 Chr. 2.2. and 18. and 34.12. where, as hath been said, they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overseers, or praefects, set over the workmen, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taskmasters, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overseers.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Hear me.] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly the Imperative, and so is used Psal. 27.7. and therefore must be rendered [hear, or answer me] and thus the Chaldee understood it, and paraphrase it, In time of my prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive from me, by which also they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear or hearken, in the latter end of the verse. But the LXXII. and from thence the other Ancient Interpreters, seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter tense, and so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath heard me, and accordingly the Greek Fathers, St. chrysostom especially, have observed God's speed in hearing the prayers of pious men, even before they have made an end of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is not, saith he, When, or After I had prayed he heard me, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when I prayed 〈◊〉 ●e present, he hath heard me already in the time past, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whilst thou speakest or sayest, I will say, Behold here am I, as he citys it from Isai. 58.9. concluding, that it is not our multitude of words that is wont to persuade with God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but a pure soul, and the showing forth of good works. A Doctrine of most comfortable truth, but not founded in the Hebrew reading here.  
V. 2. My glory.] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how long my glory into ignominy] is elliptical, but easily supplied, and made intelligible, thus, How long will you reproach my glory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by [glory] meaning his regal power and majesty which God had bestowed on him. This the LXXII. render somewhat otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, How long are ye heavy hearted, why do ye love vanity? By this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, possibly explicating (as in a periphrasis) the great hardness of heart in Absalon and the like, who would defame so worthy a person, as David, approved and anointed by God, and would not be overcome or melted with his goodness; or perhaps reading the Hebrew somewhat otherwise than now we do, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which their rendering will be literal, and the variation not very great, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words, and converting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which way soever it is, 'tis evident the vulgar Latin follow them usque quà graves cord ut quid— and the Arabic and Aethhiopic to the same purpose.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Godly.] The acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this, and some other places, deserves here to be observed. It signifies ordinarily a pious, or charitable, and beneficent person. But when it is spoken of Man, referring to God, it notes one that hath received favour or mercy from him, and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that hath found favour with God. 
See Schindl. pentagl. p. 618. C.  So Psal. 16.10. Thou shalt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him, that is so favoured by thee, to see corruption. So Psal. 30.4. Sing unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that have felt his mercy and bounty. And so here David, seeing fit, in his plea against his enemies, who blasted him as a Man of Blood, and a guilty person, to insist on God's election, and advancement of him to the Kingdom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath separated to a function, the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the same sense, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the New Test. denotes setting apart to the Apostolical Function, Act. 13.2.) and so referring to these words of God's Testimony, 1 Sam. 13.14. The Lord hath sought him a Man after his own heart, and hath commanded him to be Captain over his people, he chooses to use that more modest form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eleemosynary, or beadsman, that God hath advanced and chosen to this great dignity. This is in a like style set down, Psal. 78.70. He chose David also his servant, and took him from the sheep-fold, From following the Ewes great with young he took him, that he might feed Jacob his people, etc. and Psalm 89.20. I have found David my servant, with my holy oil have I anointed him. Of this see more Psal. 86. note a.  
V. 4. Stand in awe. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here might be somewhat uncertain, had not the Apostle Eph. 4. given us the meaning of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting commotion either of the body or mind, doth in the latter acception import two things especially, fear and anger, those two principal commotions of the mind. In that of anger we have it, Gen. 45.24. where we render it falling out, or quarrelling, and 2 Kin. 19.27, 28. in both which we render it rage. So Prov. 29.9. And so Gen. 41.10. the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (affirmed of Pharaoh, viz. that) he was wrath, is by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this is much the more frequent acception of it in the Old Testament. And thus the Septuagint understood it here (and with them the vulgar Latin, Syriack, Arabic, and Aethhiopic) rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from thence in the same words the Apostle makes use of the place Eph. 4.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be angry and sin not, i. e. when ye are angry take care that ye do not sin, which that it is no allowance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anger there, but only a supposing it present, and a forewarning of the dangerous effects of it, See note on Eph. 4.9. and that is more evident by comparing it with this Text, where their displeasure against Gods Anointed, David, the first rise of their Rebellion, was certainly a great sin in them.  
V. 5. Be still. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit, conquievit, cessavit, signifies in relation to actions as well as words, and so denotes a cessation from what they were before doing, which to those that were before about any ill, is repentance, to those which were up in arms, submission, or quiet subjection. And thus 'tis rendered here by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (and to that the vulgar agree) compunction, or contrition, as that is taken for amendment, the effect of godly sorrow, and so the Arabic more explicitly, Let it repent you, and the Chaldee, that paraphrases that part of the verse at large [Say your prayer with your mouth, and your petition with your heart, and pray upon your bed, and remember the day of death] instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdue, quiet, tame your desires or concupiscences, and then connects with that the substance of all the following verse thus, Subdue your concupiscences, and then it shall be reputed to you for a sacrifice of righteousness— Agreeably whereto 
‖ Tom. 1. p. 532. l. 30.  St. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Offer righteousness, this is the greatest gift, this is the acceptable sacrifice to God, not to slay sheep— but to do what is just; Wheresoever thou art, thou mayest offer this, thyself being the Priest, the Altar, the Knife, and the Sacrifice.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Sacrifices of righteousness.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of righteousness here do most probably signify the peace offering, or oblation of thanksgiving for deliverance. We have the phrase again, Psal. li. 19 where it is contradistinguisht to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holocaust. And there is reason for this appellation, because the sin was first to be atoned by the sin-offering, and thereby the person restored to some state of righteousness, ere he attempted the other. And withal, it was lawful for a Gentile worshipper, a proselyte of the gates to present a sin-offering, but the peace-offering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of praise, none but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselyte of righteousness might be allowed to bring. And so it is fitly recommended here, as a consequent of reformation.  
V. 6. Lift up.] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is here rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Septuagint, and so by the Latin, signatum est, referring to a banner, or standard, or insigne, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is wont to be exalted, or lifted up, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evexit, exaltavit. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is not so usual in the Hebrew tongue: but instead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש and Ν, and so the Chaldee here hath it; And therefore the LXXII. had some ground for their change, and no doubt meant to signify by it, the great security which is enjoyed by God's favour (meant by the light, i. e. cheerfulness, pleasantness of his countenance towards us, as they that favour others, look pleasantly on them,) viz. the same that from an insigne or banner, the strongest military preparations, and thus it lies very consonant to what went before. David's visible strength, and military preparations were so small, comparatively with those of his enemies, that they that looked on, were ready to despair of victory. But as Elisha in the Mount to his unbelieving intimidated servant, showed him a vision of Horses and Chariots round about them, and so more on their, than on the enemy's side, so David here to those fearful objectors opposes the favour of God, as a banner or insign, that hath a whole Army belonging to it, i. e. all security attending it.    

The Fifth PSALM.  
TO the 
‖ Praefect for successive voices.  chief Musician upon Nehiloth, a Psalm of David.  
Paraphrase. This Fifth Psalm was indicted by David on consideration of his many enemies, especially his undermining Son Absalon, who by flattering the people, and slandering him, sought to get the Crown from him. And by him it was committed to the Master of his Music to be sung by the whole Choir in parts, one voice following another.  
1. Give ear to my words, O Lord, 
‖ understand my sighing, or cry.  consider my meditation.  
Paraphrase. 1. O merciful Lord, vouchsafe to hearken to my prayer, to weigh the groan of my soul, and relieve my wants.  
2. Harken to the voice of my 
‖ Supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII. Orationis. Lat.  cry, my King and my God, for unto thee will I pray.  
Paraphrase. 2. Thou art my King to defend, my God to vindicate the power, which thou hast communicated to me. To thee therefore it belongs to grant my requests, and all that remains for me, is to address them constantly and importunately to thee.  
3. My voice shalt thou hear in the morning, O Lord, in the morning will I 
‖ dispose or prepare, wait or stand ready for, or before thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LXXII astabo tibi Lat.  direct my prayer unto thee, and will look up.  
Paraphrase. 3. The First-fruits and prime care of the day shall be to address and present my heart, and prayer before thee, with my eyes fixed on heaven, after the mode of an earnest petitioner, that waits, and never means to move, till his requests are granted. And thou O Lord answerably wilt be pleased, I doubt not to make the same speed to receive that address of mine, to hearken to, and grant my prayer.  
4. For thou art not a God that hath pleasure in wickedness, neither shall 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chr. Tom. 1. p. 542. l. 11.  evil dwell with thee.  
Paraphrase. 4. Of this I have full confidence, when I consider how impossible 'tis for thee to favour Rebellion or any sort of wickedness, such as mine enemies now practice against me, (
‖ the wicked sojourn.  that is the part of false and Idol Gods, i. e. of Devils) or to abett, or indeed endure, or not oppose them that design so great a wickedness. A stranger if he undertake not some degree of Proselytisme, if he renounce not his Idolatry, is not permitted to abide, or sojourn, or even to be a slave among thy people. How much less than shall any wicked man be endured in thy presence?  
5. The 
‖ the mad, or proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  foolish shall not stand 
† before thy eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in thy sight, thou hatest all workers of iniquity.  
Paraphrase. 5. The mad folly and presumption of these vainglorious vaunters of their own worth and excellencies, thou dost abhor even to behold, art so far from allowing or favouring the boasts, or enterprises of such, that thou dost hate them perfectly, and so dost thou all others (whatsoever their language is) whose actions of uniform obedience do not approve them to thee.  
6. Thou shalt destroy them that speak leasing, the Lord shall abhor the 
‖ man of bloods and deceit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bloody and deceitful man.  
Paraphrase. 6. Thy Justice and patronage of the innocent, engage thee to destroy the false and treacherous, which under fair pretences maketh the foulest evils; He whole double property it is to be made up of 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag.  mercy and fidelity, utterly detests that falseness and treachery, which is designed to the oppressing and shedding the blood of the guiltless.  
7. But as for me, I will come into thy house in the multitude of thy mercy, in thy fear will I worship 
‖ in the Palace of thy holiness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  toward thy holy Temple.  
Paraphrase. 7. This therefore must engage me by way of just return to thy free and undeserved mercies, and the great and continual succession of them, in all my times of need, to make my frequent visits to that place where thou art pleased to present into thyself, I mean the Tabernacle with the Ark of the Testimony in it. And therein as in the Court and Palace of thy Sacred Majesty, to prostrate my soul before thee, with all possible humility▪ care and reverence.  
8. Led me O Lord in thy righteousness because of my enemies, make thy way straight before my face.  
Paraphrase. 8. And it shall be a special part of my request, unto thee, O Lord, that by the conduct of thy grace I may be directed and assisted in keeping strictly and close to all thy commands; that those that hate me most, and observe me most diligently, on purpose to get some advantage against me, may find nothing to quarrel or accuse in me. To which end, Lord, do thou give me a clear sight of my duty, and incline my heart to walk exactly, and so acceptably before thee.  
9 For there is no 
‖ truth, rectitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII. veritas vulg. Lat.  faithfulness in their mouth, their inward part is very wickedness; their throat is an open sepulchre, they 
† lie.  flatter with their tongue.  
Paraphrase. 9 This I am most nearly concerned in, having so malicious treacherous eyes upon me, enemies that will not spare to forge falsities against me, that in their hearts meditate nothing but mischief, and when they open their mouths, 'tis as when a Grave is digged, or a pit laid open, or as when 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as scheol, Chald. Paraph.  the state of the dead is said to gape, only to swallow up and devour the most innocent, their tongues when they are softest, and most flattering, are full of all kind of deceit.  
10. 
‖ Hold the guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemn, Chaldee and Syr. judge them, LXXII. vulg. Arab. Aeth.  Destroy thou them, O God, let them fall by their own counsels, cast them out in the multitude of their transgressions, for they have rebelled against thee.  
Paraphrase. 10. This I am confident, thou wilt not suffer to go unpunished, even in this life; Their own malicious projects shall betray and ruin themselves, instead of prospering against me, the more their designs of mischief are, the more multiplied are their rebellions against God, and thereby will he be certainly provoked to eject and cradicate them.  
11. But let all those that put their trust in thee rejoice, let them ever shout for joy 
‖ and thou shalt protect, overshadow, or dwell among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overshadow Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dwell, LXXII. habitabis Lat. and so Syr. Arab. Aeth.  because thou defendest them▪ let them also that love thy name be joyful in thee.  
Paraphrase. 11. On the other side, all such as rely on God, that do their duty with faithfulness, and resort to his safeguard for their protection, shall never want cause of joy and exultation, his providence shall signally watch over them, and his presence secure them; And as love is a delightful affection, and never suffers them, that are possessed with it, to be sad, in the presence, and mutual Returns of the beloved, so in a most eminent manner, the lovers of God, whose hearts are fixed on him, and their greatest pleasures placed in enjoying the constant pledges of his love, shall never want matter of the most exuberant joy; so good a God will never fail to give them whatsoever they desire.  
12. For thou Lord wilt bless the righteous, with favour wilt thou 
‖ crown him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coronavit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII. and so Lat. Arab. Aeth.  compass him as with a shield.  
Paraphrase. 12. For thy promises, O God, have obliged thee to prosper the righteous, to reward, and crown his fidelity to thee with thy special kindness toward him, and then how can he want any other shield or protection, that hath the guard of thy favour, under which to secure himself?  

Annotations on Psal. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Nehiloth] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but this one time found in the whole Bible, we can but divine at the signification of it, having no certain guide to rely on for it. Lexicographers say, 'tis an eminent Musical Instrument, and the word being of affinity both with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a torrent, or running river, and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bee, it is by some deemed to have the name from the one or the other, as imitating the murmurs of either of them: Some have derived it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perforavit, and then it must signify a hollow wind-instrument, Thus indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a pipe, or flute, or timbrel, and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play on a pipe, etc. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used in this sense. The regular way of deriving it, and that which is allowed by Lexicographers, is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haeres fuit, baereditate aut successione accepit, and is oft rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ dividing or distributing into parts, but most frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, succeeding to by inheritance. And in this notion it may possibly signify a song or hymn, divided to be sung in parts, as in Quires it is ordinary, one sort of voices succeeding where the other ends, and so dividing it betwixt them, taking it up one from the other, the Tenor from the Treble and the like. That in this notion the LXXII. understood it, is probable by their rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the inheritor, i. e. for that kind of Music that inherits, or takes up successively, one part of the choir from the other, and so the Latin, and Arabic, and Aethhiopic, all which must be conceived to have rendered the phrase intelligibly, and yet 'twill be hard to assign any other sense of their rendering, [pro eâ quae haereditatem consequitur, and de haereditate] save this. And then the Chaldees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sung on, or by the Quires, agrees very well with it also, one part of the Choir singing one verse, the other another, and so succeeding and taking up one from the other, and dividing it betwixt them, which is the obvious notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so this notion seems to agree to the sense of all the Ancient Translators, But 'tis yet most probable, which Kimchi hath resolved on Psal. 3. that Nechiloth was the name of a tune; and then 'tis as probable, that this tune took its name from Heritage, or somewhat of that kind, in the song that was first set to that tune, and so all the Ancient renderings will be salved by that means.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Meditation.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemuit, sonuit, regularly signifies sighing or cry, not a loud sonorus voice, but such as complaints are made in; so Isa. 38.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mourned, the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sighed as a dove, and so the LXXII. here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cry, and so the Latin and Aethiopick, and Arabic; And though it signify also Metaphorically the speech not of the mouth, but of the heart, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 
‖ Tom. 1. p. 541. l. 17.  chrysostom, not the lifting up of the voice, but the disposition of the mind, as when God said to Moses, Why criest thou unto me? when he said nothing) and so is most frequently rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to meditate; yet when it is so rendered, it is oft in the sense of speaking, as Psal. 35.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my tongue shall meditate, we rightly render it, speak of righteousness, and so Psal. 37.30. the mouth of the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall meditate, certainly that is, shall speak wisdom. So Psal. 71.24. Prov. 8.7. Isa. 38.14.59.3.13. and elsewhere 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to speak, Psal. 115.7. and even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cry, or roar as a Lion doth, Isa. 31.4. and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song or melody, both of them sounds uttered and not kept in the mind. And to this agrees the Chaldee also, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in the notion of desire, or of fremitus of making a noise, both which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Chaldee.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Devil.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peregrinatus est, is best rendered sojourn, or make a short abode. From hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a guest, or stranger, which the Greek have transformed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it belongs to a Proselyte, one of any Heathen Nation, that lived among the Jews. Of these some renounced Idolatry, and undertook the seven Precepts of the sons of Adam and Noah, and these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers, or proselytes of the gate, and such might live amongst them, others undertook their whole Law and were Proselytes of righteousness. And to these Rules of not admitting any strangers, but on one of these conditions, the Psalmist seems here to refer. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The wicked man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one in effect with an Heathen Idolater; and therefore as such an one must not dwell, or sojourn among the Jews, (the Captive Slave, if after a years abode he renounce not his Idolatry, was to be slain,) so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked man shall not sojourn with thee, shall be so far from being favoured by thee, that he shall not be allowed the least abode in thy presence.  
V. 5. Thy way. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must literally be rendered [thy way before my face] yet the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my way before thy face, and thence some learned Men are persuaded that they read otherwise than we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 'tis more reasonable to believe that they did thus (by way of periphrasis, not literal rendering) endeavour to express the meaning of it, it being the prime aim of that Prayer which petitions Gods clear revelation of his will, or making his way strait before us, that we might thereby be directed and assisted to walk exactly, and so approve our ways to God. This latter indeed comprehending the former, Gods directing and assisting, presupposing his illuminating grace, the revelation of his will: and therefore it is duly here used by the LXXII. the more fully to express it, and the end of it. And herein the Arabic and Aethiopick and vulgar Latin, as they are wont, follow the Septuagint, and therefore our Paraphrase hath taken notice of both. In the former part of this verse the Chaldee seems to have much mistaken, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my enemies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observavit, because enemies are spies, and observe critically what they may find fault with) in a very distant sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my praise, as if it came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denoted a canticle or hymn of praise, but herein as the context doth resist, so doth not any one of the ancient versions favour them.    

The Sixth PSALM.  
TO the 
‖ Perfect of the stringed instruments, See Psalm 4.1.  chief Musician on Neginoth 
† On the eighth.  upon Shemineth, A Psalm of David.  
Paraphrase. The sixth Psalm was penned by David on some occasion of special humiliation, for the 
* To supplicate for his sin, Arab.  confession of his sins, and averting God's wrath: This he directed the Master of his Music to be sung 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald.  upon the Harp of eight strings (such as i● mentioned 1 Chron. 15.21.) and fitted it for it.  
1. O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure.  
Paraphrase. 1. O God of mercy, which art flow to wrath, and long-suffering to sinners, and delightest far more in their reformation than their misery, I beseech thee not to deal with me, as most justly thou mightest, in wrath and fury, but in mercy to withdraw thy heavy hand of punishment, which I have so justly provoked, and now lie under.  
2. Have mercy upon me O Lord, for I am weak, O Lord help me for my bones are 
‖ Set a trembling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or troubled, so the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII. and so Lat. Aeth.  vexed.  
Paraphrase. 2. O Lord I have by my foul sins wounded my soul, brought it down into a most languishing terrible condition, provoked thee to withdraw thy grace, and give me up to the effects of thy displeasure, This is a sad disease, and of the worst condition, even of the soul, wherewith thou art pleased also that my body, or outward condition should bear consent. And in all this 'tis I that have thus diseased myself, disturbed and miserably wasted the health of my soul, which consists in an exact conformity of my desires and actions to thy will. And now there is no remedy left but one, that of thy pardon and gracious forgiveness, pouring thy wine and oil and healing balsom into my gaping wounds, and this most seasonable mercy I beseech thee to bestow upon me.  
3. My soul is also sore vexed, but thou, O Lord, how long?  
Paraphrase. 3. The disquiet and torment hereof doth pierce my soul, there are the sharpest arrow● of thy displeasure 〈◊〉 and afflict me exceedingly, Lord that it might be at length thy season to assuage thy wrath, to speak peace to 〈◊〉, to afford me some 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. how long wilt thou defer to give me some refreshing?  
† Confess or praise thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  refreshing which I cannot hope from any other hand.  
4. Return O Lord, deliver my soul, O save me for thy mercy's sake.  
Paraphrase. 4. Lord be thou pacified and reconciled to me, and by that means rescue me out of this sad condition, wherein I am involved, under the weight of my sin and thy displeasure. And though there be in me no means to propitiate, but only to avert and provoke thee, yet let thine own mercy, and free bounty of grace have the glory of it; reflect on that, and from thence work this deliverance for me.  
5. For in death there is no remembrance of thee, in the grave who will ‖ give thee thanks?  
Paraphrase. 5. For shouldest thou now proceed to take away my life, as it were a most direful condition for me to die before I have propitiated thee, so I may well demand, what increase of glory or honour will it bring unto thee? will it not be infinitely more glorious for thee to spare me, till by true contrition I may regain thy favour; and then I may live to praise, and magnify thy mercy, and thy grace, thy mercy in pardoning so great a sinner, and then confess thee by vital actions of all holy obedience for the future, and so demonstrate the power of thy grace, which hath wrought this change in me; Neither of which will be done by destroying me, but only thy just judgements manifested in thy vengeance on sinners.  
6. I am weary with my groaning. All the night make I my bed to swim; I water my couch with my tears.  
Paraphrase. 6. The sadness of my present condition, under the weight of thy displeasure, and the grievous effects thereof, is such, as extorts those groans from me, which (instead of easing) do only increase my torment. The night which is the appointed season of rest, is to me the time of greatest disquiet, my agonies extort whole rivers of tears from me, and the consideration of my horrible sins, the causes of them, gives me not one minute of intermission.  
7. Mine eye is 
‖ fretted, motheaten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrosus est a tinea.  consumed because of 
† indignation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chal. of which see Note on Psal. 4. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anger, Lxxii. and so Syr. Lat. Arab. Aeth.  grief, it waxeth old because of all mine 
‖ distressers oppressers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  enemies.  
Paraphrase. 7. The tears which the thought of thy continual displeasure and punishments incessantly draws from me, have corroded, and even exhausted the animal spirits, that maintain my sight, make mine eyes very dim, above what is proportionable to my age, and still there remains a succession of new sorrows, to mind me of my successive sins; one enemy after another still riseth up against me.  
8. Depart from me all ye workers of iniquity, for the Lord hath heard the voice of my weeping.  
Paraphrase. 8. Whilst I thus bemoan myself before so gracious a God, I cannot but with confidence look up; and expect his speedy return unto my Prayers, and consequently assure myself, that all the designs of my rebellious enemies shall be utterly frustrated by him.  
9 The Lord hath heard the voice of my supplication, the Lord 
‖ hath received, so all the ancient Translations render the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will receive my prayer.  
Paraphrase. 9 He that hath promised not to despise a broken heart, to comfort the mourner, he whose title it is to be the hearer of prayers, the vindicator of the innocent, will certainly make good these promises to me at this time, in pardoning my sins, and averting these punishments from me.  
10. 
‖ All my enemies shall be put to shame and terrified greatly, (See v. 2.) they shall be turned back and put to shame.  Let 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all mine enemies be ashamed, and ‖ sore vexed, let them return and be ashamed suddenly.  
Paraphrase. 10. And therefore I am most confident that all my opposers shall be discomfited, and sent back successless in their present design, and how confident soever now they appear, they shall very suddenly be routed and put to confusion, and utterly disappointed in their enterprise.  

Annotations on Psal. VI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. My bones.] The chief difficulty in this verse will be removed by considering the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render my bones, and so indeed it often signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robustus or fortis fuit, but not only so, but in a greater latitude, the members of the body, and then the body itself, nay the substance or being, and not only the body, as Job. 11.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his bone, or body, is by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, himself, in opposition to his goods and family, which had been touched sharply, Chap. 1. And so among the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is oft used for ipsimet, themselves (see Note on Rom. 6. a.) It being an ordinary figure among the Hebrews, to express a thing by the names of the parts of it. Thus Psal. 35.10. All my bones shall say, Lord who is like unto thee, where certainly the bones which say, and praise God, are to signify the Psalmist himself his tongue, and heart, and every part of him. And so here being in conjunction with [I am weak] and my soul is sore vexed, v. 3. it is but a Poetical expression, my bones, i. e. every part of my body. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render vexed, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal, signifies any sudden commotion, or disturbance, or trembling, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 languishing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sick or faint (and so weak in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the New Testament, See Note on Rom. viij. m. and Gal. 4. a.) it must signify a sore affliction, perhaps literally a disease, a terrible shaking fit, as of a Paralytic, and this being founded in, and so including also his sin, the malady of the soul, which is likewise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weakness (see 1 Cor. 8. Note 6.) the whole verse is the doleful description of him that hath committed any wasting sin, and being cast down under God's punishments for it, is passionately suing out God's pardon, the only means possible to recover or heal him again.  
V. 10. Let all my enemies.] All the Ancient Interpreters understand this last verse of the discomfiture and confusion of David's enemies: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee, they shall be confounded] both in the beginning and end of the verse; and the Syriack instead of the latter hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish] and the LXXII. their [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let them be made ashamed] is to the same purpose: and whereas some Copies have for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which might incline to the rendering it of their conversion, or repentance (whereto the Latin convertantur may seem to sound) yet Asulanus' Impression and others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let them be repulsed, and others more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let them be turned backward, and so the Arabic reads it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which must needs belong to their flight. That they put it in that mood of wishing, is ordinary with them, when yet the Hebrew is in the Indicative future sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall be put to shame, and so forward. And this surely best connects with the former verse, the Lord hath heard; the Lord will receive my prayer; and then as an effect of that, All mine enemies shall be confounded, etc.    

The Seventh PSALM.  

‖ A Psalm or Song.  SHiggaion of David which he sang unto the Lord concerning the words of Cush the Benjamite.  
Paraphrase. The Seventh is styled by a peculiar title, not elsewhere used in this Book, which yet signifies no more than a Song or Psalm of David, a pleasant delightful ditty, being indeed a cheerful commemoration of God's continued kindness to, and care of him, and a magnifying his Name for it, together with a confident affirmation or prediction, that his enemies shall but bring ruin on themselves, by designing to mischief him: and this he sang unto the Lord on occasion of some malicious words, delivered by some servant of Saul, stirring him up against David, 1 Sam. 26.19. (The Chaldee Paraphrast misunderstands it as an interpretation of his Song made on the death of Saul, to vindicate his no ill meaning in it, v. 3.)  
1. O Lord my God, in thee do I put my trust, save me from all them that persecute me, and deliver me.  
Paraphrase. 1. Thy many continued deliverances and wonderful protections, which assure me of thy special kindness toward me, make me to come to thee with affiance and confidence, and to appeal only to thy peculiar favour, and thy almighty power, so frequently interessed for me, and upon this account to importune and depend on thee for my present rescue from all my persecuters and opposers.  
2. Lest he tear my soul like a Lion, renting it in pieces, while there is none to deliver me.  
Paraphrase. 2. Shouldst thou withdraw thy aid one hour, I were utterly destitute; and then as the Lion in the wilderness prevails over the beast he next meets, seizes on him for his prey, kills and devours him infallibly, there being none in that place to rescue him out of his paws, the same fate must I expect from Saul, my rageful implacable enemy.  
3. O Lord my God, if I have done this, if there be iniquity in my hand,  
Paraphrase. 3. I am accused to Saul as one that seeks his ruin, 1 Sam. 24.9. reproached by Nabal that I have revolted from him, 1 Sam. 25.10. and that shows me that by many I am looked on as an injurious person. But O Lord, thou knowest my integrity, that I am in no wise guilty of these things, I have not done the least injury to him; I may justly repeat what I said to him, 1 Sam. 26.18. What have I done, or what evil is in my hand?  
4. If I have rewarded evil to him 
‖ that did it to me, or have despoiled—  that was at peace with me: yea, I have delivered him that without cause is my enemy.  
Paraphrase. 4. I have never provoked him by beginning to do him injury, nor when I have been very ill used, returned any evil to the injurious: he is my enemy without any the least cause or provocation of mine; and being so, I yet never acted any revenge upon him, but on the contrary in a signal manner spared him twice, when he fell into my hands, 1 Sam 24.4, 7. and c. 26.9, 23. If this be not in both parts exactly true,  
5. Let the enemy persecute my soul and take it, yea, let him tread down my life upon the earth, and 
‖ cause my honour to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lay mine honour in the dust.  
Paraphrase. 5. I shall be content to undergo any punishment, even that he that now pursues me so maliciously, obtain his desire upon me, overtake, and use me in the most reproachful manner, and pour out my heartblood upon the earth.  
6. Arise, O Lord, in thine anger, lift up thyself 
‖ in, or over, See Note c.  because of the rage of my enemies, and 
† raise up for me the judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speed or hasten for me.  awake for me to the judgement that thou hast commanded.  
Paraphrase. 6. But thou knowest my guiltiness, O Lord, to thee therefore I appeal for my relief: be thou graciously pleased to vindicate my cause, to express thy just displeasure against my malicious adversaries and calumniators, and speedily exercise the same justice, in taking my part against those that injure me, which thou severely commandest the Judges on the earth to dispense to the oppressed.  
7. So shall the congregation of the people compass thee about, 
‖ for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for their sakes therefore return thou on high.  
Paraphrase. 7. This shall be a means to make all men admire thy works, to address, and repair, and flock unto thee, acknowledge thee in thy attributes, and enter into, and undertake thy service; and let this be thy motive at this time to show forth thy power and majesty, to execute justice for me, and to that end to ascend 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hose of thy Majesty, Chald.  thy Tribunal, where thou fittest to oversee, and to judge the actions of men.  
8. The Lord shall judge the people: Judge me, O Lord, according to my righteousness, and according to mine innocency that is in me.  
Paraphrase. 8 Thou art the righteous Judge of all, do thou maintain the justice of my cause, and vindicate my perfect innocence in this matter.  
9 
† Wickedness shall now consume or destroy the wicked, and thou shalt establish  O let the wickedness of the wicked come to an end, but establish the just, for the righteous Lord trieth the heart and reins.  
Paraphrase. 9 God will now soon bring to nought the malicious designments of wicked men, their sins will suddenly provoke and call down his judgements on them. In like manner he will show forth his justice in upholding and supporting the innocent, such as he sees upon trial to be sincerely such: for as all righteousness belongs to him, the doing of all eminently righteous things, bringing his fierce judgements on the obdurate, and upholding and vindicating all patient persevering righteous persons, when they are causelessly accused or persecuted; so 'tis his property also to discern the secretest thoughts and inclinations, and accordingly to pass the most unerring judgements upon both sorts of them.  
10. 
‖ my shield is on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  My defence is of God, which saveth the upright in heart.  
Paraphrase. 10. To thee it peculiarly belongs to deliver and vindicate those whom thou discernest to be sincere or inwardly upright, and accordingly my trust is fixed wholly on thee, and my resort is only unto thee, beseeching thee to show forth thy power and fidelity for the preserving and securing me.  
11. God 
† is a righteous judge, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by all the ancient Interpreters.  judgeth the righteous, and God is angry with the wicked every day.  
Paraphrase. 11. God is a most righteous Judge, 'tis impossible he should favour the practices of unjust men by whom his purity is continually affronted and provoked, 
‖ See note c.  though through his long suffering, designed for their reduction he do for a while spare, and not presently consume them.  
12. If he turn not, he will whet his sword, he hath bend his bow and made it ready.  
Paraphrase. 12. Till the wicked return and repent, God seldom ceaseth to warn, and threaten, to prepare and sharpen (as it were) his sword for slaughter, to bend his bow, and make ready the arrow upon the string, showing him from time to time, what severity he is to expect, if he do not at length reform, and that 'tis merely the compassion of this lover of souls to his creature, that he thus gives him time and warnings, and adds terrors also, if by any means he may be brought home timely to repentance. (Another sense of this verse see in note c. at the end.)  
13. He hath also prepared for him the instruments of death, he 
† will make or hath made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ordaineth his arrows 
‖ or pursuing, or burning arrows.  against the persecutors.  
Paraphrase. 13. On his farther continuance in this wicked course, God still continues his decree to bring final vengeance on him, in case he will not amend by all these warnings; and yet is he a while longer pleased to spare, if yet he may gain and reduce them.  
14. Behold he travaileth with iniquity, he hath conceived mischief, and brought forth falsehood.  
Paraphrase. 14. And if still all God's longanimity and mercy prove successless, if it be perverted only into a mean● of encouraging him in mischievous, ungodly, treacherous designs, attempts and actions.  
15. He hath made a pit and digged it, and is fallen into the ditch which he made.  
Paraphrase. 15. The infallible consequent is, that the mischief and ruin which he designs to others, shall not seize on them, but on himself, and bring perpetual destruction upon him.  
16. His mischief shall return on his own head, and his violent dealing shall come down on his own pate.  
Paraphrase. 16. All his attempts against other men, his oppressions and violences shall, when he lest looks for it, like an arrow shot up against heaven, come down most sadly and piercingly upon his own head: this is all the fruit he is likely to reap of his mischievous machinations.  
17. I will 
† confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  praise the Lord according to his righteousness, and will sing praise to the Name of the Lord most high.  
Paraphrase. 17. This is a signal illustrious demonstration both of the omnipotence and just judgements of God, (mixed also with exceeding patience and longanimity toward sinners) and challenges from every pious heart a grateful acknowledgement, all lauds and praises most justly due to his supreme Majesty.  

Annotations on Psal. VII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Shiggaion] Whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes, or what literally it imports, will hardly be defined. The use of it here, and Hab. 3.1. (the only places where 'tis read in Scripture) giving us no farther light, than that in all likelihood it signifies a Song or Canticle. Here 'tis rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Psalm, by the LXXII; there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Ode or Song; and so the vulgar Latin here, Psalmus David. And that so (most probably) it signifies, we may conclude from the consequent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he sang, the verb in the Hebrew, from whence is the ordinary noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song or Canticle. And so the Chaldee Paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interpretation of the Ode which b● song, adding by way of explication, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he spoke a Song— But the origination of the word doth not readily give it this sense; for the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Hebrew and Chaldee, signifies ignoravit or erravit; and from thence in the place of Habakuk, Aquila and Symmachus render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ignorances', and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voluntary sins; and the vulgar Latin have forsaken the LXXII. and render it ignorantiis, ignorances'▪ and the Chaldee making a long Paraphrase of it, brings it about to that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 error or ignorance. Only the Arabic reteins Song or Canticle, and the Syriack leaves out all mention of it both here and there. The Hebrews conjecture is not improbable, that this word was the beginning of an old Hebrew Song, to the tune of which this was to be sung, and so was entitled by it. But because there is no such word in use among the Hebrews for any thing else but a Song, and because from thence regularly comes the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habakuk, 'tis most probable that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dele●●atur, is pleased or delighted: (Thus Prov. 5.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render, be ravished, the vulgar, delectare, be thou delighted, and the Syriack, be thou fed; and so Prov. 20.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui delectatur, whosoever is delighted, saith the vulgar, useth it luxuriously or voluptuously, saith the Syriack) so from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be an old word for a Song, in respect of the delight and pleasure of the Music of it. And thus Abu Walid understands it here, from the notion of delight, or rejoicing.  
Tit. Cush] What is meant by Cush the Benjamite, is made matter of question: many, from S. Hierome, applying it to Saul a Benjamite, and (as some add) the son of Kish, and the words delivered by him, 1 Sam. 22.8. (but there is great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chush and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kish, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and yet more between the son of Kish, and Chush himself;) and others to Chushi the Archite, (but his name is written with ח and so very distant, and was David's friend, not enemy;) others to Shimei a Benjamite, that is known to have cursed David, 2 Sam. 16. (but that was in the business of Absalon, and the time of his rebellion, to which this Psalm hath no propriety, but to the matter of Saul.) But that which is most probable is this, that Cush was some servant of Saul, which had raised some malicious slander on David, as if he sought to take away the King's life; and either his name Cush, or else so styled here from the name of the Nation, Aethiopia, ordinarily styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the Aethiopians being servants of all Nations, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopia taken for one of that Country, as Canaan for a Canaanite, might proverbially be taken for a servant. Thus Amos 9.7. where the Hebrew reads, Are ye not to me as the sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopians? the context inclines to interpret it, servants; for to that sense it follows, Have not I brought up Israel out of the land of Egypt, redeemed them thence, and so bought them to be my servants? Now that the servants of Saul are fitly called Benjamites, may appear both by Saul's being so, and their retaining to him, and by the express words 1 Sam. 22.7. Then Saul said to his servants, Hear now ye Benjamites— That some one or more of Saul's servants, to incense their Master, should calumniate David, is easily believed: And to this David refers 1▪ Sam. 26.19. in his words to Saul, If they be the children of men that have stirred thee up against me, cursed be they before the Lord— And some eminent passage to this purpose no doubt there was, though it be not set down in Scripture.  
V. 4. Rewarded] This verse, by the ambiguousness of some words in it, is variously interpretable. The most literal, which I suppose is the safest rendering of it, will thus be collected. First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render return, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies not only to recompense, but simply to do either good or evil to any: and accordingly it is oft rendered by the Septuagint in the good sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do, not only to repay good; Sometimes 'tis simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to attempt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do; And whether it be of good or evil, the Context must direct and restrain it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render [was at peace] besides that vulgar signification for peace, which generally belongs to the Noun, signifies very frequently to give, and to retribute, and is then rendered in the good sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give, and recompense, very oft; and in the ill sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to punish and repay, and the like; and sometimes simply to do, to perform, and is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fulfil, to perform, to do. This is observed by the great Grammarian Abu Walid, out of several examples, that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a double signification, of doing a thing first, as also by way of retribution or return, whether in good or evil; and accordingly he gives a twofold sense of these words, [If I have returned like to him that did evil to me first] and [If I have done evil to him that was at peace with me.] Thus than the sense of the former part of the verse ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I have done evil to him that did it to me, or, If I have repaid, or returned to him that did or returned me evil, i. e. If, when to my good, or at least blameless, innocent behaviour, Saul repaid nothing but evil, I have upon that provocation done or repaid injury to him. This is thus far plain, whether either or both the words be taken simply for doing, or respectively for returning, repaying of evil; for 'tis certain, when evil is returned to good, this is called repaying of evil, as much as when it is returned to evil. And thus the LXXII. understood and render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If I have repaid evil to them that have repaid evil to me; and so the vulgar, and the Aethhiopic, Si reddidi retribuentibus mihi mala, If I have returned evil to them that retributed evil to me; both of them to the sense of repaying in each place; whereas the Syriack hath it, If I have repaid evil to him that did evil to me, and so the Arabic, If I have retributed to them that have done me evil. With this coheres (and is not with any reason to be disjoined) the latter part of the verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have, or, and if I have— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is an ambiguous word, oft signifying, and rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take out, or lead out, or snatch out, and so to deliver; but it primarily signifies detrahere, spoliare, adimere, exuere, to take off, to despoil, and so from thence is the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garment, which is wont to be put off or changed: (The Jewish Arab. expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies two contraries, to put on, and to take off, or away.) In this sense the Syriack expressly use it, Act. 19.37. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Church-robbers, are rendered by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that robbed or spoiled the Temple, and Col. 2.8. nequis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man despoil you, (In this notion the Septuagint render it Job 36.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ to oppress; and thus the Chaldee understand it here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pressit, afflixit) and if I have afflicted them; and so the Syriack also, if I have oppressed:) and thus the sense is perspicuous and current, without any disturbance or confusion, If I have returned evil to them that dealt ill with me, or if I have despoiled him that without cause was my enemy, Then— And in this peculiar notion of despoiling an enemy, in which it is most frequent, it seems to have some reference to David's dealing with Saul. In the Cave he took not from him his garment, but the skirt only; and that only as a testimony of a greater kindness, the sparing his life. In the Camp finding him asleep, he only took away his spear, and that upon the same ground; and having evidenced his integrity, returned it carefully again. The LXXII▪ have much changed this last part of the verse, rendering it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let me fall away from my enemies empty, (and from thence the vulgar and Arabic and Aethiopick have their renderings:) and unless they thought the true sense of the words sufficiently expressed in the former part of the verse, and thereupon took liberty to give a various descant upon the latter, (as the LXXII. are oft observable to do) I profess not to give an account of it. Other considerable variations they have in this Psalm: v. 6. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rages or burnings, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael irâ exarsit, (and so rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though applied to God, and not to the enemies) the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in the ends or bounds, (taking it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies thus, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transiit) the extreme parts or borders, which being taken by an enemy, give him a great advantage over the inhabitants; as ehud's taking the Fords of Jordan toward Moab, Judg. 3. ●8. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fords from the same Radix) was the sure means of subduing Moab, and destroying all the inhabitants at that time. Where yet one thing may be observed, and learned from them, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the beginning of the verse used for in, may most probably signify so here also, and be rendered in, or over; and so the Chaldee reads over my oppressors, and the Syriack, and Arabic, over the necks of my oppressors; and perhaps the LXXII. were willing to express this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lift up thyself in or over their bounds or borders, as a phrase to express his subduing of them; choosing purposely not to repeat the word anger or fury, because that had been sufficiently expressed in the former part, as far as referred to God, to whom the Chaldee apply it also in the latter place, and the other ancient Translators do not at all mention it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So v. 9 in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous Lord, they read: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God, and keep the other word divided to begin the next verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, righteous is my help from God— So v. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God is angry every day, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems in the original notion for fortis, strong, (and so doth the Chaldee also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fortitudine;) but not only so, but then again read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor, and then make up this large paraphrase, in stead of [God is angry] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and be is strong and patient, and doth not bring forth or loose anger every day; which the Arabic follow exactly, the Syriack as far as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor, is not angry every day, and the vulgar to the same sense, nunquid irascitur? is he angry every day? And considering the context, and the entire design of this and the following verses, this may well pass for a perspicuous paraphrase of it, and not any contradiction to the rational, though it agree not to the literal notion of it. So verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he turn not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they read in the second person plural by way of paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if ye turn not; and so the Latin and Arabic and Aethiopick. In this place Aben-Ezra's gloss may deserve to be remembered, who applies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he return not to God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. return thou on high; that as that belonged to Gods ascending the throne of judgement, standing up to exert his vindicative justice, so his not returning here, should signify his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his not appearing in this manner in vengeance.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Come to an end] How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered both for the notion and sense, will deserve to be considered. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complevit, finivit, used sometimes for good, sometimes for ill, must here be in the latter sense, and then must be rendered either filled up simply, or else destroyed or consumed. In the former sense the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let it be accomplished or filled up, and so the Syriack and Aethiopick; but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing in signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruxit, let it be destroyed; and so the Latin, consumetur, shall be consumed: and both these may well have place, being one consequent to the other; when iniquity is filled up, when 'tis come to the full measure, attained its end, saith the Arabic, than God's judgements come, it shall be destroyed. But the Interlinear have another-understanding of it, Consumet malum impios, Evil shall consume the wicked; and in consent therewith, Abu Walid observes the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used transitively sometimes, and instanceth in this place, giving it the notion of excidere, and consumere, as well as perficere. And this rendering may deserve to be preferred before either of the former. Now for the tense it is certainly in the future, and not in the Imperative mood; yet those two are so promiscuously taken the one for the other, that the Interpreters for the most part render it in the Imperative, let it be— The thing from thence observable is, that in Sacred style, especially in the Prophetic Dialect, the use of the Imperative mood must not be always thought to denote a wish, or, when it is of ill, to be a curse, but only a prediction. And this may be of use frequently in Interpreting this Book of Psalms, wherein those many passages which in sound pass for wishes of ill, or curses, are but predictions of the ills that shall befall wicked men. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here annexed the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now, either as an expletive, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or to denote the approach of the destruction spoken of.  
V. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Arrows against the persecutors] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things, to persecute, and to be set on fire, (see note on Psal. 10. a.) the LXXII. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin by ardentibus, and so the Syriack (and the rest) seems to take it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; I suppose it should be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferbuit, ebullivit. But the Chaldee restrain it to the other notion, of persecuting, by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous, he will make his arrows against the persecutors of the righteous. And this may probably enough be resolved on as the sense of the place. And yet the words are capable of a yet farther rendering, thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagittas suas fecit in ardentes, or in persequentes, he hath made his arrows for burning or persecuting ones, as that signifies, he hath made his arrows burning or pursuing arrows. Thus the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either be a pleonasm, as it is not unusual; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or rather may serve to help the construction of the verb, with a double accusative, as it doth Exod. 27.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Vessels thereof thou shalt make brass. So Abu Walid thinks, and renders it, he maketh his arrows bright; the Jewish-Arabick Translator, swiftly pursuing, persecuting arrows. And thus burning arrows, as burning darts, may well signify sharp, and terrible arrows, which yet being but made or ordained, or (in the present) in fieri, in making, or ordaining, and not yet shot or sent out of the bow, as terrible as they are, they still denote Gods sparing a little longer, meanwhile preparing for it, and giving fair treatable warn, of what will come at last, if they reform not.    

The Eighth PSALM.  
TO the chief Musician upon Gittith, A Psalm of David.  
Paraphrase. The eighth Psalm was composed by David for the magnifying of God's wonderful goodness, as more general in the fabric of the world, and his dignations to mankind, in making him Lord of that gr● work of his, so more particular to himself, in using him as his instrument, to discomfit Goliath of Gath, the proud ●oasting Giant, the Champion of the Philistims; and in the Prophetical mystical sense, his more admirable mercy to men, in exalting our humane nature above all the creatures in the world; which was eminently completed in our Saviour's assumption of our flesh, and ascending to, and reigning in heaven in it. This Psalm he committed to the Perfect of his Music to be sung or played.  
1. O Lord our Lord, how excellent is thy Name in all the earth? who hast set thy glory above the heavens.  
Paraphrase. 1. O thou Lord, Creator and sole Governor of heaven and earth, which hast pleased to be known to us men in a peculiar relation of care and special kindness, to 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our master or teacher, say the Chaldee.  instruct, and reveal the knowledge of thy will to us, How art thou to be admired, and praised, and magnified by men and angels, and by all both in heaven and earth? whose superlative greatness and supereminent Majesty is infinitely exalted above all the most glorious creatures. This is most true of thee in thy divine invisible nature, true also in thy strange vouchsafements to me at this time; but above all is most admirable matter of observation and acknowledgement to us vile sinners, if considered in the great mystery of our redemption, the descension first, and then exaltation of our Saviour, (to which this Psalm is distinctly applied, Matth. 21.16. 1 Cor. 15.27. and Heb. 2.6, 7, 8.)  
2. Out of the mouth of babes and sucklings hast thou ordained strength, because of thine enemies, that thou mightst still the enemy and the avenger.  
Paraphrase. 2. It is thy blessed and gracious will to give strength to me, a Child, as it were, to subdue this proud Giant, and in him to discomfit the host of the Philistims. As in the oeconomy of the world, thou wert pleased to choose us men, which are poor mean impotent creatures, to be principal instruments of thy service and glory, to acknowledge thy power, and magnify thee in all thy glorious attributes; and to that end to send thine eternal Son out of thine own bosom, to reduce us, when we were fallen, and call us to this dignity of thy servants; which mercy thou hast not vouchsafed to those which are much higher than we, the Angels, those glorious creatures, who when by pride they fell, were never restored by thee. And in like manner among us men, thou art pleased to make choice of the meanest and lowest, the most humble-spirited persons, and ofttimes very children in age, to sing hosannah's to the Son of David, (See Matth. 21.16. and noted.) to acknowledge and promulgate thy Majesty and might; when the great, and wise, being oft also the proudest men of the world, (such were the Jewish Rulers and Pharisees in Christ's time) are not thus chosen, or honoured by thee. And this hast thou done on most wise and glorious designs, that they whose pride makes them resist and despise thee, and thy precepts, may be thus visibly punished, finding themselves despised, and rejected by thee: and above all, the Devil, that proud and rebellious enemy of God and goodness, is by this means subdued, and brought down; first cast out of a great part of his kingdom in men's hearts, (none but the proud obdurate sinner being left to him) and at last utterly confounded and destroyed, 1 Cor. 15.27.  
3. When I consider the heavens the work of thy fingers, the Moon and the Stars which thou hast ordained;  
Paraphrase. 3. When I look up and behold those glorious Creatures, the Heavens, and the innumerable hosts of Angels, which behold thy face, and attend thee there, the first fruits of thy creation, and in the outworks, the visible parts of those Heavens, observe those radiant beauties, the Sun, Moon, and Stars, all much more excellent Creatures than are any here below, set each of them in their sphere by thine eternal decree, on purpose to wait on, and minister to us;  
4. What is 
‖ miserable or mortal man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  man that thou art mindful of him, and the son of 
† Adam, or earthly man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  man, that thou visitest him?  
Paraphrase. 4. It is in my thoughts a miracle of super-abundant mercy to poor miserable mankind, that was at first form out of the vilest materials, the dust of the earth, and is still of a very frail, infirm, mortal condition, that thou shouldest thus vouchsafe to advance, and dignify, and take care of it, above thy whole creation. And for me particularly at this time, a youth of a mean parentage, and the most despicable of all my brethren, 'tis admirable thou shouldst enable me to do so great a service for thy people. But above all, this is eminently appliable to Christ, that mean despicable son of man, scorned, and scourged, and crucified, yet not forsaken by God, or left in the grave, but exalted by a glorious resurrection, (Heb. 2.6, 9)  
5. For thou hast made him 
† or a little while: See Annot. on Heb. 4. c.  a little lower than the Angels, and crowned him with glory and honour.  
Paraphrase. 5. Thou hast at first created man in a lower condition, than that of the Angels; yet hast abundantly recompensed that lowliness of his present state: whilst he lives here, those glorious Spirits minister to him, and at length he is assumed to participation of their glory. Nay, our humane nature, by being assumed by Christ, is thereby extolled above all Angels And for me at this time, thou hast advanced me to the employment of an Angel, by thy chastising, and subduing this vaunting Champion by my hands. And in the diviner sense, Christ the Son of God, being for a while humbled to our flesh, and for the space of three and thirty years submitted to a lower condition than that of Angels, is yet by this diminution exalted, by suffering in our flesh on earth, advanced to the greatest dignities in Heaven, made supreme Ruler and Judge of Men and Angels, (Heb. 2.7.)  
6. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:  
7. All sheep and oxen, yea, and the beasts of the field:  
8. The fowls of the air and fish of the sea, and 
† The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leviathan that passeth  whatsoever passeth through the paths of the seas.  
Paraphrase. 6, 7, 8. This vile clod of earth, man, thou didst at first invest with a sovereign power over all inferior, sublunary creatures, Gen. 1.26, 28. all beasts, and fowls, and fishes, and plants, to be commanded, and enjoyed by him. And in the like manner thou hast given me power over the chief of these, over the Lion and the Bear, 1 Sam. 17.36. and over this giantly Philistim. And, in the mystery, thou hast given to Christ, a man on earth, a power over all these inferior creatures, for them all to be absolutely subject to all his commands, to still the sea, remove mountains, etc. and so likewise the victory over all his enemies, over men, and devils, and over death itself; and in thy time this victory shall be so completed, that there shall be nothing left of opposition to his Kingdom, and absolute Sovereignty, which shall not be wholly subdued unto him. See Heb. 2.8. and 1 Cor. 15.27.  
9 O Lord our Lord, how excellent is thy Name in all the earth?  
Paraphrase. 9 O thou omnipotent Lord, and our most gracious Master, how glorious is thy Majesty in all that thou hast and shalt do among us? The whole world shall never cease to glorify thee for these things.  

Annotations on Psal. VIII.  
Tit. Gittith.] The Titles of the Psalms are known to have great difficulty in them, and accordingly the explications must be very uncertain. Many of them refer to the names of instruments; and divers of those may well be unknown to us. Besides, the names and titles of such kind of composures, as they are very various in all languages, so are they inexplicable to all those that are not acquainted familiarly with the Poetry and Music of each Nation. The several sorts of matter give several names to Poesies; as Panegyric, Elegy, Hymn, and Anthem, etc. The particular matters do so in like manner; as on Cush the Benjamite, or when he fled from Absalon, etc. So again the occasions or seasons for which they were provided to be sung.  
Next, the measure of the verse is considerable, from whence it is an Ode, an Epode, etc. So the Mood, either Doric, or jonick, etc. among the Grecians; a Pavin, or Almain, etc. among us: So the key, a song in Gammut, in D Sol Re, and the like: And lastly the tune, of which there be innumerable names taken from the first known Ditty, that was set to each. This shows us in general how difficult, or rather impossible it must be, for those that are not acquainted with the Hebrew Poetry or Music (of which we have now small remainders) to pass any certain judgement on those things which wholly depend on this. Accordingly so it is in the particular now before us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and in some other places: The Chaldee on one side, and the LXXII. and those that follow them on the other side, have pitched on very distant renderings of it. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a winepress, and from thence the LXXII. and Latin and Aethiopick have their version, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro torcularibus, for the winepresses; as if this Psalm of Thanksgiving were appointed to be used peculiarly in the Vintage, as a time wherein God's mercy to man in the fruits of the earth were to be acknowledged, and from thence, by way of ascent of the soul, his other sublimer mercies, which with the eye of faith and prophecy David saw afar off, under the times of the Gospel. But the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gath is also the name of a City of the Philistims, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gittite, a man of that City, and from thence the Chaldee deduceth the word, and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is ordinarily rendered cithara quam attulit de Gath, a Musical instrument which he brought from Gath. But of any such we find no mention elsewhere in Scripture, nor the least ground of suspicion among their writings, that Gittith should be the name of an Instrument. Kimchi, that recites the names of them, hath another notion of this. It will therefore be the more pardonable boldness to propose a slight conjecture on this paraphrase of the Chaldee; viz. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have been by the Transcriber lightly varied from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong man, or giant. Thus we have in the Targum 2 Sam. 21.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a giant of Gath. And then why should not the whole Paraphrase of the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendered, the giant (i. e. Goliath) which was of Gath, or from Gath? However thus much we have gained from their Paraphrase, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify that or him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was from Gath; and then sure we may thus safely interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. that this Psalm was made on▪ Goliath the Philistim of Gath, or Goliath the Gittite, 2 Sam. 21.19. and 1 Chron. 20.5. set here without name, or 〈◊〉 he that was from Gath] (though composed some time after David's encounter with him, and victory over him) that mighty Giant that proudly and scornfully defied all the host of Israel. And to this the Psalm at least in some part seems to belong, being a meditation of God's power and wisdom, in subduing the proud by weak despised Instruments, Children and Sucklings, as it were; and this enlarged, and farther considered and observed both in Gods dealing toward mankind in general, and toward particular men, toward young David at this time, and toward Christ in his state of exinanition. Against this conjecture 'twill be obvious to object, 1. That two other Psalms, LXXXI. and LXXXIV. are also entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Gittith, and yet are not either of them appliable to this matter of Goliath the Gittite; and 2. That there also the Chaldee Paraphrase is the same; and 3. That as there we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cithara, so 'tis ordinarily resolved by Lexicographers, that Gittith was a Musical Instrument, and that so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Winepress, because it was used to be played on in the time of Vintage, which was a Festival time. To all this I have but one thing to say, viz. That the learned Hebrews, that set down the Music of the Ancients, do not set down Gittith for an Instrument, but much otherwise. Witness Kimchi, before named, on the third Psalm; where having once for all, set down the Instruments of the Jewish Music, that were used in the House of the Sanctuary, Cymbals, Cornets, Trumpets, etc. he adds, that these Musical Instruments were divided into Melodies, which were known among them, i. e. there were several tunes well known among the Jews, that were skilful in that art, (to which they played on these Instruments) and Gittith was one of them. Here now is evidently a great difference betwixt these Instruments themselves, and the several Melodies or Tunes that they played upon them; and Gittith is with him expressly the name of a Tune, and not, as was supposed from the Chaldee, an Instrument brought from Gath. Now of Tunes it is well enough known, that they take their names from the Songs which were first composed to that Tune, sometimes from the matter of the Song, and sometimes also from the first words, or else from some principal words in it. And if so, then why may not this eighth Psalm be the first which was made to this Tune, and from the matter of it be here inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Gittite, or Philistime of Gath; and then all other Psalms, afterward set to that tune, called after the name of the first, and so the Lxxxi. and Lxxxiv. be inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify them to be set to the same tune with this, which was made on Goliath the Gittite? If there be small probability in this, it remains that we return to that which was first said, that the difficulties of this kind are inexplicable. And this may stop, though not satisfy, our curiosities.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. When I consider.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or for, and by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because, and so in the rest of the Ancient Interpreters, this being the most frequent use of it. Yet 'tis certain the Hebrew particle hath four significations; and in one of them denotes a condition (and is best rendered If) and also time, and is fully rendered, when. So Gen. iv. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if, or, when thou tillest the ground; and so 2 Sam. 7.1. It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the King sat in his house, for which 1 Chron. 17.1. they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we render, as, i. e. when he sat. And thus the context inclines it here, When I consider— What is Man.— i. e. I have then by that consideration all reason to cry out by way of admiration, What is man— And thus the Jewish Arabic Translation renders it, When I see the heavens, etc. I say, What is Man—    

The Ninth PSALM.  
TO the chief Musician upon 
‖ or the death of the Champion.  Muth-Labben, A Psalm of David.  
Paraphrase. The ninth Psalm is a solemn thanksgiving for God's deliverances, and by the Title may be thought to reflect on the death of Goliath of Gath, the great Champion of the Philistims, vanquished and killed by David; but the Psalm made some space afterwards, when the Ark was placed in Zion, and the Philistims were utterly destroyed, v. 6. and yet in some other time of distress, v. 13. and of absence from Zion, v. 14. and committed to the perfect of his Music.  
1. I will praise thee, O Lord, with my whole heart; I will show forth all thy marvellous works.  
Paraphrase. 1. O Lord of all power and mercy, which art pleased to interpose thy omnipotence for me, and thereby to enable thy feeble servant to pass through many great difficulties, I do with all the devotion of my soul acknowledge and proclaim this, and all other thy great mercies.  
2. I will be glad and 
† exult, leap for joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII exultabo. Lat. Syr. Arab. Aeth.  rejoice in thee; I will sing praises to thy name, O thou most Highest.  
Paraphrase. 2. This is matter of infinite joy, and transporting delight unto me, without the least reflection on myself, (who am mere nothing) to magnify thy sublime and most powerful Majesty, and attribute all my successes unto thee.  
3. When mine enemies are turned back, they shall 
† be galled, or lamed.  fall and perish 
‖ from thy face, or sight. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at thy presence.  
Paraphrase. 3. By thee are our enemies put to flight, and flying they meet with gall-traps in their way, and so are lamed, overtaken, and killed in the pursuit. (This befell the Philistims on the discomfiture of their proud Champion, 1 Sam. xvii. 51, 52.) And to thee only is it to be ascribed; 'tis thy Majesty that hath done the whole work entirely for us: thou foughtest against them, and thereby they were thus worsted, and put to flight, and destroyed.  
4. For thou hast 
† pleaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See note on Psalm 2●2. a.  maintained my right and my cause; thou sattest in the Throne judging right.  
Paraphrase. 4. When in the duel between that Champion and me, and so in many other battles with my Enemies, the cause was committed to thy sacred judgement, thou wert pleased to take my part, to defend me, and to judge on my side, and with perfect justice to plead, and decide the controversy betwixt us, give the victory to thy servant.  
5. Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.  
Paraphrase. 5. By the death of the 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked Goliath; Chald.  impious profane Goliath, the Philistims Champion, thou hast put their whole host to flight, and made this victory a foundation of utter extirpation to that Nation of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peoples of the Philistims, Chald.  Philistims.  
6. O thou enemy, destructions are come 
‖ consummate to the end, or for ever.  to a perpetual end, and thou hast 
† extirpated. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  destroyed Cities, the memorial is perished with them.  
Paraphrase. 6. They are now finally destroyed, their Cities razed to the ground, and (unless it be in the stories of their ruin) no remainders of them discernible: and all this must be attributed to thee, O Lord.  
7. 
‖ And the Lord shall endure for ever, he shall sit, he hath—  But the Lord shall endure for ever: he hath prepared his throne for judgement.  
Paraphrase. 7. 
‖ And the Lord shall endure for ever, he shall sit, he hath—  A signal evidence of thy power and immutability, of thy sitting in heaven as on a Throne, or Tribunal of judicature.  
8. And he shall judge the world in righteousness; he shall minister judgement to the people in uprightness.  
Paraphrase. 8. From whence thou shalt from time to time dispense and administer, and dispose of all things here below, with all exact justice and uprightness.  
9 The Lord also will be a sure refuge for the oppressed 
* for reasons, or, opportunities, in distress. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII. in opportunitatibus, in tribulatione, Lat.  in times of trouble.  
Paraphrase. 9 And this as to the punishing of the proud obdurate oppressor, so to the seasonable support of all that are not able to relieve themselves; when their tribulations, and so their exigences, are greatest, then have they in thee a sure sanctuary, to which they may opportunely resort, and be confident to receive relief from thee.  
10. And they that know thy name, will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee.  
Paraphrase. 10. And accordingly all that know any thing of Religion, that have either learned from others, or experimented in themselves these thy faithful all-righteous dispensations, in the oeconomy of the World, those glories of thine, resulting from the conjuncture of all thy attributes, of power, and justice, and wisdom, and mercy, etc. will thereby be firmly grounded in their trusts and reliances on thee, (without applying themselves to any of the sinful aids and policies of the World for succour) laying this up for an anchor of hope, that God never forsook or failed any pious man in his distress, that by prayer and faith made his humble and constant applications to him.  
11. Sing praises to the Lord, which dwelleth in Zion; declare among the people his doings.  
Paraphrase. 11. Let us therefore all join in magnifying the power and mercy of God, and to that end assemble to the Sanctuary, where he is pleased to presentiate himself, giving all men knowledge of the 
‖ his miracles. Arab.  wonderful acts he hath wrought for us.  
12. When he maketh inquisition for blood, he remembreth them: he forgetteth not the cry of the 
† afflicted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  humble.  
Paraphrase. 12. The Blood of humble, pious, helpless men, that is shed by oppressors, hath a cry that goes up to heaven, Gen. 4.19. and is most precious with God: he will never suffer it to go unpunished, but will act severe revenges for it; pursue and find out the guilty persons, and pour his plagues upon them.  
13. Have mercy upon me, O Lord: consider my 
‖ affliction, or oppression from my enemy's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trouble which I suffer of them that hate me, thou that liftest me up from the gates of death.  
Paraphrase. 13. On these grounds I continue to make my addresses to thee, O Lord, beseeching thee to behold in mercy the low and afflicted condition of thy servant at this time; and as thou art wont to interpose thy seasonable reliefs, when there is most need of them, to raise those that are brought lowest, so to reveal thyself to me opportunely at this present.  
14. That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.  
Paraphrase. 14. That so I may have continual matter of thanksgiving to pay thee, when I enter into the Assembly, in the midst of the inhabitants of Zion, and triumphantly rejoice, and bless thee for thy deliverance afforded me.  
15. The heathen are sunk down in the pit that they made; in the net which they hid is their own foot taken.  
Paraphrase. 15. The evil machinations of godless men bring nothing but certain ruin on them: the mischief that they design to others, falls constantly on themselves.  
16. The Lord is known by the judgement which he executeth: the wicked is snared in the work of his own hands. 
‖ See note on Psal. 3.6.  Higgaion, Selah.  
Paraphrase. 16. And this is a notorious act of Gods righteous judgement on them, that their acts and attempts of hurting others are all converted to their own ruin.  
17. The wicked shall be turned into Hell, and all the Nations that forget God.  
Paraphrase. 17. And in sum, that all that forsake and despise God, and refuse to enter into 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear or worship of God, Chald.  his service, or having entered apostatise from him, shall, whole Nations together, be utterly and finally destroyed.  
18. For the needy shall not always be forgotten; the expectation of the 
† oppressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  poor shall not perish for ever.  
Paraphrase. 18. For though God for a while permit his meek and obedient servants to be oppressed, and triumphed over, and in the eye of the World to be forgotten, forsaken, and perish; yet if they constantly adhere to him, and contentedly wait his leisure, without flying for relief to any unlawful means, 'tis certain he will at last return to them, and rescue them out of the oppressors hands.  
19 Arise, O Lord, let not man prevail; let the heathen be judged in thy sight.  
Paraphrase. 19 On these grounds, O Lord, I have now all confidence to fly, and pray to thee, that thou wilt not permit 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of wicked man, Chaldee.  wicked men any longer to prosper and be victorious, but that thou wilt interpose thine own just hand of vengeance.  
20. 
‖ or, set them a razor.  Put them in fear, O Lord, that the Nations may know themselves to be but men.  
Paraphrase. 20. To chastise them sharply and subdue them; that by this means they and all other presumptuous sinners may be humbled, and instructed, brought to a sight of themselves, and a fear of thee, and thy judgements.  

Annotations on Psal. IX.  
Tit. Muth-Labben.] The Title of this Psalm (as of the former) hath been matter of much question and uncertainty, in both parts of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the former, many of the learned Hebrews incline to read it, as one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Abu Walid, who saith that, perhaps, from that notion of the word, wherein it signifies occultari, it might be a certain way, or kind of still, hidden, or low Music or Melody. And so the Jewish Arabic Translator interprets it, an hidden low slender tune. To this the LXXII. agree, who rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appear to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in one word, and either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it, or else supplying the want of that preposition by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for Labben, the Jewish-Arabick translator would have it to be from Ben, the name of one of the Praefects of Music, mentioned 1 Chron. 15.18. as if the Psalm were for Ben, or those belonging to Ben, to sing. And thus, it seems Kimchi's Father took it. To this interpretation that place in the Chronicles seems somewhat favourable, where, as v. 18. of those of the second degree are reckoned Zachariah, Ben, Jaziel, Shemiramoth, Jehiel, Vn●i, Eliab, Benaiah, Maasiah, etc. so ver. 20. eight of the same persons are repeated again (which number must reasonably be supposed to contain all the rest) as singers to sound with Psalteries on Alamoth, where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and most probably signifies the name of a tune known by that title: and so indeed 
‖ on Ps. 3.  Kimchi among the known tunes of the Hebrews names Alamoth for one. And so this is no improbable account of this title. Yet in a matter where there is not ground for any more than conjecture, it may not be amiss to set down some other descants. First then, it will be found no news, for the ancient interpreters to put into one, those words which were, and ought certainly to be divided in the Hebrew. An example we have in this very particular, Psal. 48. he shall be our guide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto death. The Chaldee render, as if it were one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth, in the days of our youth: where yet the Masorites read in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death; and so there the LXXII. render it in sense, though not in words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for ever, (for by that they might more probably express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death, than be thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secula, as some learned men conjecture.) And thus Kimchi reports of his Father, that in his opinion Almuth were two words, yet to be read as one. And if they were two, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the death] then all the difficulty will be, what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labben. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That some of the Hebrews will have read by way of Anagram, backward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were on the death of Nabal: but that sure is but fancy, though I see it taken up by a very learned man. The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the son, simply: And some account may be given of that, not from those that will understand it of the death of Christ, the Son by way of eminence, but in a far different sense, so as to understand it of one whose father was not known; in which notion the Latin conceiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Sam. 17.4. to be literally [a man, or one of the sons] have rendered it vir spurius, a bastard. And though the LXXII. there read in a distant style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mighty or strong man, a giant; yet I suppose this is but consequent to the same notion. For it is by the Hebrews observed from Gen. 6.2. and 4. that the giants, i. e. great or mighty men, were begotten by those unlawful conjunctions or promiscuous use of women, and so generally lived without observation of any Laws of chastity, or marriage, (which is the meaning of corruption and violence, v. 11.) and so might well be thought to be meant by that phrase [men of the sons] as that signifies a spurious offspring, whose father is not known (as generally 'tis observable of any giant in Scripture, that he hath no other extraction taken notice of, but either that he is a son, or of the sons of the giant, 1 Chron. 20.4. and 6. or a brother of such a man, as of Goliath, v. 5.) somewhat like this we find two Sam. 21.16. where Ishbibenoh is said to be of the sons of the giant, and in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sons of the strong man, without naming any father. And it is not improbable that the name itself Ishbibenob, was a light variation from that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of the sons, as a known title for a giant. And if this be appliable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labben here, than it may signify the Giant of Gath, Goliath, and give ground of conjecture either that this Psalm was composed (though long after) in remembrance of, or reflection on Goliath) his death, as the Chaldee, v. 5. (and Kimchi, who is not of this mind for Labben, doth yet acknowledge the matter of the Psalm to agree to Goliath) or else was set to the tune of one that had been composed on that subject, for so Kimchi, as was said, among their known tunes, names Alamoth for one, which sure refers to this place. Besides this, one farther interpretation there is, of which the word may be deemed capable, and that concurring to the same end, to determine Goliath the person here referred to. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew and Chaldee signifies inter or in medio, between, or in the middle, and may fitly denote a Champion, or Combatant, that stands forth, and is in the middle, to challenge the enemy. So 1 Sam. 17.4. when Goliath comes out to challenge the Israelitish host, it is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir intermedius saith the Interlinear, a man, or one in the midst came out from the Camp of the Philistims; and the Chaldee in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong man, or giant, or champion from among them. And many like passages there are in Authors, of combatants standing forth betwixt the Camps: So he whom Manlius Torquatus killed in Livy, l. 7. This 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Homer expresses in like style, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the midst, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  i. e. saith Eustathius, p. 291. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, betwixt the two Armies, which, saith he, after Homer's time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they express by one word, which signifies between the Armies, and is, saith he, 
† Ibid. p. 296. l. 20.  afterward more fully described by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there was a little plain or field about them. Agreeable to which is our style of duellers, challenging to the field. And in reference to this it may possibly be, that Goliath should be here noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man between, i. e. the Champion. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of this (here called Labben) will be no more than the plainer words express, 1 Sam. 17.51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their strong man or champion was slain or dead: which the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their mighty man (as v. 4. they rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man between) and the Syriack, and the Arabic, their giant. Of him then this title may be understood; and the Psalm either have been composed for some anniversary commemoration of his death, or else set to the tune of some that was thus composed. But this is but conjecture in a matter of great uncertainty.  
V. 3. Shall fall. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is military, being spoken of enemies in war, and it refers to those that either faint in a march, or are wounded in a battle, or especially that in flight meet with gall-traps in their way, and so are galled and lamed, rendered unable to go forward, and so fall, and become liable to all the ill chances of pursuits, and, as here, are overtaken, and perish in the fall. And thus 'tis by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being lightly varied from this) impingent, stumble or light on any gall-trap, or other sort of scandal. But the LXXII. both here and in most other places render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being weak, and so the Latin infirmabuntur, and the Arabic and Aethhiopic all to the same sense; meaning no other than this of being galled, and so made unfit for progress: See Psal. 27.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were weak, or wounded, or galled in their March, and then they fell, as a consequent of it. And thus must it be rendered here, not falling, but being galled and lame, praecedent to falling. And so in St. Paul, Rom. 14.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, offended and made weak, are in the same sense for him that is galled and discouraged, or hindered in his Christian course. See note on 1 Cor. 8. b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Destructions.] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastatus est, hath many nouns derived from it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolation, destruction, and also a fight, or war; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sword; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a soldier. And accordingly the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swords, and so the Syriack, and Latin; the Arabic read it weapons, and the Chaldee paraphrase it by armies and Castles. But the ordinary rendering is to be preferred (though the other need not be despised) and so the sense will be, that the Philistims destructions are completed to the uttermost; (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the end, by which the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, is duly translated, 1 Thess. 2.16.) and then that which follows, and thou hast destroyed Cities] must not be applied to the enemy, in the beginning of the verse, but to the God of Israel, who destroyed them. And thus the Jewish-Arabick translator applies it. The enemy's Country desolation hath fully seized on, made a full end of it; The People of their Cities thou hast cut off, till, or so that their memory is utterly perished.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the end of the verse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them, the LXXII. it seems read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a noise, or tumult, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a sound; and so the Latin and Arabic and Aethiopick after them: But the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them; and the Syriack leave it out as redundant, being contained in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their memorial, precedent.  
V. 7. But the Lord.] The rendering of this Verse is best learned from the Chaldee, who make three parts of it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally, And the Lord for ever, they render, The word of the Lord for ever, by way of Ellipsis, to be supplied by addition of some verb, is, or abideth for ever. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall sit, which they paraphrase, his habitation in the highest heavens. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— he hath prepared his throne, or tribunal for justice. The two former of these the LXXII. confound, and put into one, and so the Syriack and Latin, and Arabic, and Aethhiopic after them: but the more distinct reading, which the Chaldee follows, is most literal and full, and with reason to be preferred.  
V. 14. Daughter of Zion.] The word daughter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  applied to a city or nation, signifies the people or inhabitants of it, the city being as it were the parent from whence they spring; and accordingly the Chaldee here expresses it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of Zion, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregavit.  
V. 20. In fear.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is by the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Lawgiver; and so the Syriack and vulgar and Aethhiopic follow them, and the Arabic with a little change, a doctor or teacher of the Law, probably referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a doctor or teacher, coming regularly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docuit. The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timuit. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so between these, the generality of interpreters is divided. If the former be accepted, the sense will well bear it, thus; Set them a teacher, an instructor, that, as it follows, they may know themselves to be but men, learn humility and piety by this means, and Gods judgements or punishments may be this teacher: as 1 Tim. 1.20. delivering to Satan to be buffeted, and afflicted by him, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may be taught not to blaspheme. If it be the second, then 'tis; Put them in fear— i. e. bring them to the acknowledgement and fear of thee, and that by thy punishments also. But 'tis sure the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to its punctation here signifies a Razor; so Judg. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a razor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee, shall not come upon his head, and 1 Sam. 1.11. in like manner. Now this in the Prophetic style is frequently used for the execution of God's vengeance: See Is. 7.20. The Lord shall shave with a razor that is hired, even the King of Assyria, and Ezek. 5.1. take thee a barber's razor, thereby to signify God's judgements upon Jerusalem. And this, and nothing but this, is the importance of the word, thus pointed; and than it will fitly be rendered, in prophetic dialect, set them, or thou wilt set them a razor, bring some sharp punishment upon them, that so they may know themselves to be but men.    

The Tenth PSALM.  
The Tenth is a Psalm of david's, joined by the LXXII. to Psalm ix. but in the Hebrew divided from it: and it is a complaint made to God of the riotous oppressions of wicked men, and an humble reliance on him for his repressing them.  
1. WHy standest thou afar off, O Lord? why hidest thou thyself in times of trouble?  
Paraphrase. 1. O thou allseeing Lord, thou art sometimes pleased to withdraw thyself a while from the aid of suppliants, and in times of the greatest straits (which are the fittest 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lxxii. See Psal. 9.9.  opportunities) to suspend thy interpositions, and permit oppressors to prosper, and we silly creatures are often posed thereby, discern not the causes which move thy wisdom to it.  
2. 
‖ or, In the pride of the wicked the poor is set on fire.  The wicked in his pride doth persecute the poor: Let them be taken in the devices which they have imagined.  
Paraphrase. 2. That wicked men should make use of their worldly power to injure and beat down those that are not able to resist, is nothing strange, their pride incites them to it: But it is thy property to resist the proud, and defend the needy, and to bring ruin on godless men, by the same means by which they designed it to others. Be thou now pleased thus to reveal thyself.  
3. For the wicked boasteth of his hearts desire, 
* and the covetous blasphemes and provoketh God.  and blesseth the covetous, whom God abhorreth.  
Paraphrase. 3. For 'tis to the great dishonour of thy Name, that the wicked is thus permitted to prosper in his designs: he boasteth and placeth a pride in it, that without any check he can do what he please. And so the covetous designer, that for the enriching himself oppresses and injures others, either persuades himself that God sees not at all, or that he meddles not with the Government of the World, or else makes God an accessary, and favourable to it; every of which is indeed an horrible blasphemy, and must needs provoke him exceedingly.  
4. 
‖ The wicked in the haughtiness of his look.  The wicked through the pride of his countenance 
† saith, God will not require, or consider, or search out all his devices, or will not seek; all his thoughts are, there is no God.  will not seek after God; God is not in all his thoughts.  
Paraphrase. 4. For thus the impious atheistical worlding resolves within himself, that all his designs are so subtly and closely managed, so politicly laid, and secretly wrought, that no God in heaven shall ever be able to discover them, much less to frustrate or punish them.  
5. 
* His ways shall travail, or bring forth at every season.  His ways are always grievous: thy judgements are far above out of his sight: as for all his enemies he puffeth at them.  
Paraphrase. 5. He pursues his own wicked courses very constantly and industriously. As for God's laws, or the judgements due from him to sinners, he never considers or lays them to heart: and so being confident of his own wit and strength, and setting all his thoughts on the mischieving his opposers, and never dreaming of any check from any, he despiseth, and contemns them all.  
6. He hath said in his heart, 
‖ I shall not be moved for ever and ever (that not on mischief, or) from doing mischief.  I shall not be moved; for I shall never be in adversity.  
Paraphrase. 6. And resolves in his own thoughts that he will never give over his oppressive and wicked ways, upon any apprehension or fear, whether of God or man.  
7. His mouth is full of cursing and deceit and frauds, under his tongue is mischief and 
† iniquity, or falseness.  vanity.  
Paraphrase. 7. On this account he makes no scruple to take and break oaths, to imprecate all curses on himself, for the confirming of that which is most false; and so he may cheat and injure others, cares not what maledictions he calls down upon himself; and thus is he always employed. His tongue serves him for no other use, but to oppress and defraud others.  
8. He sitteth in the lurking places of the 
* or, fields.  villages; in the secret places doth he murder the innocent: his eyes 
‖ infidiously watch.  are privily set against the poor.  
Paraphrase. 8. And all advantages he makes use of to catch and kill; he is always upon some secret design of rapine and blood; and innocent poor men that never provoked him, or were his enemies, are the special persons at whom his treachery is directed.  
9 He lieth in wait 
π in a close or secret place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  secretly, as a Lion in his den; he lieth in wait to catch the poor: he doth catch the poor 
ω by drawing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when he draweth him into his net.. 
α and teareth him in pieces.   
Paraphrase. 9 For these he lies in ambush, as a Lion in expectation of his prey, on purpose to tear and devour them; lays his toils to ensnare them, with all the subtlety imaginable; draws them into his power; and then useth the utmost 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lxxii. rapit Lat. Arab.  violence upon them, rends them and preys on them.  
10. He coucheth 
β he humbleth himself and falleth, that he may prevail over the poor.  and humbleth himself, that the poor may fall by his strong ones.  
Paraphrase. 10. And as a Lion is then most couchant, when his aims are most bloody, and designs that insidious posture to that very end; so doth he put on the guise of the greatest meekness and humility, on purpose, that, as a Lion again, he may make use of it to the greatest advantage of seizing on his prey (oppressing any that are weaker than he) whensoever it comes within reach of him.  
11. He hath said in his heart, God hath forgotten; he hideth his face, he will not see it.  
Paraphrase. 11. All this while he persuades himself that God takes no notices of these oppressions of his, is confident never to be called to any account for them.  
12. Arise, O Lord; O God, lift up thy hand, forget not the 
‖ the afflicted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  humble.  
Paraphrase. 12. But thou, O Lord of all power and justice, and withal of grace and mercy to them that wait on thee, be pleased at length to stretch forth thy hand of defence and relief to all that are thus oppressed and injured.  
13. Wherefore doth the wicked 
* provoke, See v. 3. note b.  contemn God? he hath said in his heart, Thou wilt not require it.  
Paraphrase. 13. This thy longanimity in forbearing of wicked men, and permitting them to prosper, makes them blaspheme thee, as one that either doth not see, or will never punish their violences. v. 3.  
14. Thou hast seen it, for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee, thou art the helper of the fatherless.  
Paraphrase. 14. But they will one day find themselves in a sad error, and discern to their cost, that God hath seen all the oppressions of their lives, and will repay indignation and anger and wrath upon every Soul that hath gone on in this enormous atheistical course; and on the other side take a special care of all helpless men, that rely and trust on him, and commit themselves by patience and piety to his custody.  
15. Break thou the arm of the wicked and the evil man; 
* thou shalt seek his wickedness, not find it.  seek out his wickedness, till thou find none.  
Paraphrase. 15. For thou, Lord, wilt show forth thy vengeance, and bring to nothing the oppressors power: visit him and his deeds, till they be utterly destroyed.  
16. The Lord is King for ever and ever; the heathen are perished out of his land.  
Paraphrase. 16. Thus will God vindicate himself to have the governing of the world in his hands: and though wicked men and oppressors prosper for a time, and this tempt men to some doubts, and atheistical disputes; yet the conclusion will clear the doubt, (and confirm all, that consider it, in the adoration of God's power and justice) viz. the utter extirpation of wicked men out of Canaan, the emblem of Heaven.  
17. Lord, thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear.  
Paraphrase. 17. Thou hast, O Lord, by promise obliged thyself never to reject any humble suppliant that wants, and waits for thy help: the ardency of humble addresses to thee is thine own gift; and then thou canst never reject or despise those requests, which are thus, by thine own spirit and appointment, directed and brought to thee.  
18. To judge the fatherless and the oppressed, that the man of the earth may no more 
* tyrannize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  oppress.  
Paraphrase. 18. And this gives security and confidence to the most helpless and desolate, that thou wilt in thy good time interpose thy aids and thy vengeance, to relieve the oppressed, when he is duly qualified for that mercy, and to subdue and confound the atheistical tyrannising oppressors, and show them how small reason they had, to rejoice and boast of Gods not seeing or considering their actions.  

Annotations on Psalm X.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Persecute] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things, (as was said note on Psal. 7. e.) to persecute, and to be set on fire: and though we render it in the former sense, and so apply it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked, in the active sense, [the wicked persecutes the poor] yet the ancient Interpreters generally render it in the passive, and apply it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor, that in the pride of the wicked he is set on fire, i. e. brought into great tribulation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. in the sense that S. Peter uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 4.12. for a great persecution and affliction, that fell on godly men. And thus the sense will very well bear it in this place, and the matter be little varied, which way soever the rendering be; it being all one, whether the wicked in his pride persecute the poor, or the poor be persecuted, and afflicted, and oppressed in, or through the pride of the wicked. The Chaldee exactly follows the Hebrew, and is as ambiguous as that, but is translated in the passive sense.  
V. 3. Blesseth] Some incertainty there is in rendering this latter part of the third verse. The LXXII. besides that they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked from the beginning of the next verse, and join it with this, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked hath provoked the Lord] they also render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is blest, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the injurious; and so the Syriack and Latin. But the Chaldee varies from them, and keeps nearer the Hebrew. The chief difficulty is in the rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which though in Kal it signifies to bless, yet in Piel, as here 'tis used, it is observed sometimes to signify in a contrary sense, to curse, or blaspheme. So evidently Job 1.5. Peradventure they have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cursed God in their heart; the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and provoked God: so again v. 11. and c. 11.5. and 9 Curse God and die: so 1 King. 21.10. of Naboth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast blasphemed, or cursed God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum, Blasphemed before God: and so again v. 13. And thus the Arabic word to bless, as Mr. Pocock citys it out of Nehayah, signifies also to reproach or rail at; and many other words of contrary significations are noted by him, Not. miscell. ch. 2. And so most reasonably it must signify here; and then the meaning will be clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Nominative Case, as in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been, and no ellipsis to be supplied, save only of the copulative [and] (which is much more frequent and easy than what is necessary to the common way of interpreting it) thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the covetous (or in the LXXII. their rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the injurious, or oppressor) blasphemes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and provoketh the Lord.  
V. 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Seek] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is matter of some question. The Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to search or examine; the Latin renders it perpendere, to perpend or weigh, the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to require, (and thus it is used in the notion of avenging or punishing, Gen. 9.5. and here v. 13.) the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Latin to seek, the Arabic to search. It signifies also to interrogate, in order to learning, so to ask, as when we consult, or take any thing into serious care or consideration; and than if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be applied to the wicked, (as generally the Translators apply it) the rendering must be, the wicked in the haughtiness of his looks will not consult, or search after, or consider God. And then the chief difficulty will be in the latter part of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally, No God all his thoughts: which being elliptical, must be supplied either by addition of [is in] God is not in all his thoughts; so the Syriack understands it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No God in all his thoughts, and to the same purpose the LXXII. and Latin, and Arabic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God is not before him: or else by the addition of [sees or knows] God sees not all his thoughts or devices, (And thus the Chaldee expounds it, but yet with a farther addition, (necessary to connect it to the former words) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will say in his heart, All my devices are not manifest before the Lord:) or yet more promptly, and with less change, There is no God, are all his thoughts; so the Jewish-Arabick seems willing to supply it, rendering it, In all his thoughts he saith there is no God; and this is agreeable to Kimchi and others. In this variety of conjectures how the ellipsis may be best supplied, it may not be amiss to propose another rendering of the whole verse, by addition but of one word in the beginning, viz. [saith] (than which no word almost is more frequently understood) thus, The wicked in the elation of his countenance (as that is an indication of his heart, and therefore the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the pride of his spirit) saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall in no wise (so the double negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) require (in the notion of punishing) or (in the other vulgar notion) consider all his devices. Thus the words flow very naturally, and the ellipsis is much more intelligible, and easily supplied, than any other way: and to this sense the context inclines; Thy judgements are far out of his fight, v. 5. and he hath said in his heart, God hath forgotten, he hideth his face, he will never see it, v. 11. and this the interpretation of his blaspheming God, foregoing v. 3.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Grievous] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are prospered, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strong, or prosper, by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are polluted, or profaned, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to violate or pollute, or profane, and so the sense will well enough bear; His ways are always polluted, or defiled, as the Atheists always must be, who considers not, nor dreads Gods judgements. But the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence it regularly comes, signifies properly to be tormented, after the manner especially of women in labour, and accordingly 'tis frequently used for bringing forth: so Isai. 54.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words of the same importance as travailing and bearing; so Jer. 4.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as of one that travaileth; so Psal. 29.9. The voice of the Lord, or thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes to bring forth (speaking of the hinds, which are said to bring forth with difficulty, and to do it with more ease, when being frighted with thunder, their wombs open;) and so very frequently in other places, where the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be in travail▪ And thus it seems to learned men to signify in this place. See Schindler Pentagl●tt. p. 539. D. who renders it parient, enixè urgebunt vias suas, they shall painfully, industriously urge, or press their own ways, (so we had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, travailing with iniquity, Psal. 7.14.) or rather in the singular of the person, his way● shall travail or bring forth at every season; [his ways] in opposition to [God ways or judgements] following, which are said to be far above, not considered by him. In this verse the punctation may possibly lie thus, Thy judgements are far above; over against, or before him (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are all his enemies, (his eyes and thoughts pursue them only) he puffeth (breatheth out threatenings and reproaches) at them. This way the Hebrew suffixes do more clearly answer one the other.  

א  V. 6. For I shall never] The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which] doth also sometimes signify quod, in the notion of quia, because; and so our ordinary rendering supposes here, and takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil, not for sin, but punishment; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not amiss translated, [for not in evil, i. e. for I shall not be in evil, or adversity.] But all the ancient Interpreters understand both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise. The Chaldee join it with the former part of the verse, thus, I shall never be moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from doing evil. The LXXII. and Latin and Arabic all seem to design the same sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I shall not be shaken or moved— without evil; and the Syriack by way of Paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he meditates mischief. All which inclines us to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of ut, that, in which 'tis frequently used, Gen. 11.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as here) ut non, that they hear not, and in many other places: and then the meaning will be perspicuous, he saith in his heart, I shall or will by no means be moved for ever and ever, that not (i. e. so as not to be) in mischief, or so as not to be doing some ill, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 32.22. signifies being set on wickedness, the same▪ that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Joh. 5.19.) which there the Chaldee have fully paraphrased, I shall never be removed from doing ill, and the LXXII. more briefly, and imperfectly, [without ill] which yet is equivalent to [that not with ill] and so to be interpreted, which the Syriack meant to express more fully, [they imagine evil] meditate evil, i. e. evil, and nothing else, have no kind of check in so doing.  
V. 7. Cursing] The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to swear, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (and sometimes to forswear) but so to swear, as was usual among the Jews, with imprecation joined with it, (as when Matth. 26.74. 'tis said of Peter that he cursed and swore, i. e. swore with an imprecation) praying for evil against themselves in case they swore false. And in this sense the Noun is here taken, for that oath with imprecation; and being rendered [cursing] it is not malediction, or exhortation of others, but of himself, in case he performed not his oath: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit joined with it, (which the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bitterness, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that, and the rather because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following was sufficient to express deceit) denotes the perjury, and so really imprecating all curses on themselves, which in order to gaining to themselves, and oppressing of others, they are without any regret frequently guilty of.  
V. 7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Vanity] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only sorrow, and hard travail, or labour, from whence the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, but also violence, rapine, injury, iniquity, Joh 11.14. Prov. 30.20. and Psal. 5.5. and so 'tis to be rendered in this place, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood in that notion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wicked, doth come from it, meaning primarily him that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infer, injures, oppresses any other. See Matth. 5.39. Note g.  
V. 8. Villages] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Court, open without walls, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies also a Village, as that differs from a walled Town, and City, and so also any place, without dwelling or building in it, a field, etc. and in Arabic green grass; and so Psal. 103.15. the life of a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the herb or g●●ss. And this is more proper for the turn in this place, speaking of ambushes, or laying of wait, for which the Villages (in our ordinary use of the word for little Towns) are not so commodious as the green grass, wherein one may lie and be hid, or the fields, which are far from any houses. The LXXII. read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the rich, reading (as 'tis most probable) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the change of two letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. into others of a near sound with them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
V. 8. Privily set] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hide, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or lay up in secret; but withal to watch, or insidiously to lay wait. So Prov. 1.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it, let us lay wait for blood. So Psal. 56.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render, they hide themselves, but the sense directs to this end of hiding, to lay wait. And so here undoubtedly it signifies, as both the antecedents and consequents demonstrate. The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Latin and Syriack, noting the intentness of his looking, or watching, as for a spoil or prey; the Arabic, shall look upon, or observe; and so belong to the same sense, which the Chaldee more fully express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insidiabitur, lie in ambush, or secretly observe.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. He croucheth] This passage may a while deserve to be examined, as it lies in the ancient interpreters. And 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comminnit, contrivit: the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteret, and the interlinear atteret; but both seem to use it in the reciprocal sense. But 'tis possible it should be rendered transitively, and he teareth him in pieces, and so connect, and be joined with the end of the former verse, as the expression of Lion-like cunning, and cruelty there described, thus, [he catcheth the poor by drawing him into his n●t, and rends him into the smallest pieces.] Thus the LXXII. seem to have understood it, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall humble (as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humiliavit) him, i. e. the poor, and joining it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his net, in the former verse; and the Syriack leave it out, as being before sufficiently expressed by catching him in his net: whereas they that with the Chaldee set it at the beginning of this tenth verse, do 1. omit the copulative ו unrendred, or turn it into a jod; 2. understand it in the neutral sense, he croucheth, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which indeed may be so taken, but is not received by the Chaldee, or Interlinear, (the chief fautors of that interpretation) both which take it in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conterit; 3. are fain to insert a ו copulative before the next word, and render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and humbled himself.] All which are removed, and the matter laid clear and current in this uniting, and rendering of it, [he doth catch the poor by drawing him into his net, and teareth him in pieces.] And then the tenth verse will be perspicuous also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall stoop, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  curvatus est, most properly signifies,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fall: thus the LXXII. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall stoop and fall; and the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be humbled, and fall; and the Latin, inclinabit & cadet, he shall bend himself and fall; and so the Arabic and Aethiopick; and so the similitude with the Lion inclines it, who lies down, is couchant, or, as in the Apologue in Horace, Ep. l. 1.1. feins himself sick, 
— Vulpes aegr●to cauta Leoni  
Respondit— tua me vestigia terrent,  
Omnia te advorsum spectantia, nulla retrorsum.  by that means to secure himself of his prey, or to fit him to seize on it. So saith the Jewish Arabic Translator: This is a description of the fashion of a Lion; for when he means to leap, he first coucheth, that he may gather himself together, than he rouzeth himself, and puts out his strength, till he tear his prey: therefore when he speaketh thee fair, beware of him, for this is but his deceit. Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prevail, or, that he may prevail over the poor. The LXXII. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his prevailing ever the poor, and so the Latin and Arabic and Aethiopick; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify to be strong, and that comparatively, stronger than another; so Gen. 26.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art stronger than I: the Chaldee expound it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to overcome, to prevail over another. And thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally expounded by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all words of prevailing and overcoming. And then the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems best to be rendered by pro, or propter, or ad (so 'tis acknowledged to signify, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXXII. is frequently taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as the end for which he coucheth and falls: that as the couchant Lion lies still, and then rouseth himself, when his pr●y comes into his reach, and so se●ses upon it; so he, by the like art of humility and secrecy, may break forth upon the poor man, and devour him. The Syriack here have a way by themselves; after [he shall be humbled and fall] wherein they follow the LXXII. they read instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diseases, and sorrows are in his bones; questionless respecting that of the Lion, expressed by the Apologue in Horace, in feigning himself sick, that he may by that means obtain his prey. And so this serves to confirm this interpretation, which yet without that help is coherent, and facile in every part; whereas our ordinary rendering joineth the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall, with the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor; and though the margin reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words, and the interlinear render it congregatio attritorum, the army, or congregation of afflicted ones; yet neither any of the ancient interpreters acknowledge that reading, nor can there be place for it here, this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being used twice more in this Psalm (though no where else) to signify the poor, v. 8. and 14. It is more reasonably suggested in favour of that interpretation, that it is an elegance both in Hebrew and Arabic, to use the verb singular with the nominative plural, especially when the verb is placed first, as here it is; and therefore I acknowledge that to be no objection against the ordinary rendering in case the former of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of no force; Of which, as of a conjecture only, the Reader may pass his judgement; And if he shall prefer the ordinary rendering, than the main difficulty will be in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1. 
ו  the ו will not be barely either conversivum, or copulative, but as Eben-Ezra oft compares it to the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the consequence of one thing to another, so as to imply [that] or [until] and so 'twill be rendered; he humbleth himself and the poor fall, or that, or until the poor fall— Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may be rendered assaults: So Abu-Walid saith it is here a Noun, signifying contention, or assault, and applies this notion to it in other places of Scripture, and in the Mishnaioth, and so doth Kimchi in his Radices; and in his commentary on this Psalm he puts both together, strength and contention, rendering it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the strength of his contention and warlike assaults. But then thus also it will be as well appliable to the other interpretation, which understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the assailant, he falleth with his fierce assaults 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (understanding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) on the poor; and in this sense Abu-Walid compares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall, and to fall on, in sense of assault.  
V. 15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Seek till thou find none] To be sought and not be found] signifies proverbially that which is lost or destroyed utterly. So Psal. 37.36. I sought him but he could not be found] is but another phrase to signify what went before [he passed away, and lo he was not] So Job 20.8. he shall flee away as a dream, and shall not be found] all one with, He shall perish for ever, they shall say, where is he? v. 7. So Ezek. 27.21. though thou be sought for, yet shalt thou never be found again. So Rev. 16.20. the mountains were not found, i. e. they were destroyed. So Chap. 18.21. Babylon shall be thrown down, and shall be found no more at all. So Psal. 69.20. I looked for comforters but I found none] to express a heavy, disconsolate condition. So Jer. 1.20. the sins of Judah shall be sought for, and shall not be found] is a prophetical expression to note the taking away of sin, viz. by pardon and remission, which is the blotting them out, for so it follows, for I will pardon them, etc. And here it is taken in the same manner, not for the pardoning, but destroying, and so best connects with breaking the arm of the wicked (destroying him and his oppressions together) precedent, and the heathens perishing out of the Land, v. 16. The Chaldee more fully express it, Let their impiety be sought for, and not found; and so the LXXII. and the Latin, and the Arabic, his sin shall be sought, and he shall not be found because of it. Other like phrases there are, As Psal. 28.5. thou shalt destroy, or pull them down, and not build them up. They shall fall and not be able to stand; Shall lie down, and not rise, and the like.  
V. 16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heathens] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations or heathen] signifies in this place, is manifest by the former verses, especially the fifteenth immediately foregoing, where the subject of the discourse is the wicked and evil man; who as there they are to be broken, and sought and not found, so here of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis said, that they shall perish. 'Tis therefore to be resolved, that the nations or heathen are here, as in many other places of the Psalmist, the wicked men among the Jews, and not only the Idolatrous Gentiles so called. So Psal. 59.5. Awake to visit the nations, or heathen, i. e. the wicked transgressors, in the end of the verse, those of the Jewish nation sent by Saul to slay David. So v. 8. thou shalt have all the heathen in derision, speaking of the same men. That the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, parallel to this, signifies not the Gentile Nations only, but sometimes, when the context enforceth, peculiarly the Jews, see Annot. on Matt. 24.e. and proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an heathen] is used for a desperate obstinate sinner, Matt. 18.17.    

The Eleventh PSALM.  
TO the chief Musician, a Psalm of David.  
Paraphrase. The Eleventh Psalm is a declaration of David's full confidence in God, in despite of all discouragements, and was by him composed, and committed to the perfect of his Quire.  
1. In the Lord put I my trust: how say ye then to my soul, flee as a bird to 
‖ the  your mountain.  
Paraphrase. 1. My full trust and confidence is in God, not in any strength or preparations of my own: and therefore their advice is very unreasonable, that as in a state of destitution and despair, counsel me to retire to some remote place of solitude, for fear of mine enemy's forces; as when fearful birds fly to the tops of Mountains, out of the foulers reach.  
2. For lo, the wicked bend their bow, they make ready the arrow upon the string, that they may privily shoot at the upright in heart.  
Paraphrase. 2. They are daily discouraging me, with the approach, and preparations of mine enemies, and the closeness, and unavoidableness of their designs against me.  
3. 
‖ For the strong holds will be demolished.  If the foundations be destroyed, what can the righteous do?  
Paraphrase. 3. Assuring me, that within a while all my preparations and Forces will be routed, and then 'tis not my righteousness will give me any support or security.  
4. The Lord is in his holy Temple, the Lords throne is in Heaven; his eyes behold, his eyelids try the Children of men.  
Paraphrase. 4. But my full reliance and confidence in God, arms me against all these temptations to fear and despair. Let the strength, and preparations of my enemies be what they will, and my condition as low and destitute, in the eye of man, as is possible; yet I am sure God sits in Heaven, as in a sanctuary, and on a throne: so that I have my double appeal, and resort, to his mercy and his justice; the former to secure the righteous, the latter to subdue and destroy the wicked oppressor: and from these two I have grounds of assured confidence, that that allseeing Majesty, that knoweth and judgeth the actions of men, will not fail to judge on my side, to secure me, and destroy my proudest adversaries,  
5. The Lord trieth the righteous; 
* or, and the wicked, and he that loveth violence hateth his own soul.  but the wicked and him that loveth violence his soul hateth.  
Paraphrase. 5. For as it is most infallibly certain, that God doth overlook and sentence all and every action of all sorts of men, both good and bad, and approves, and justifies, and acquits, and withal maintains the cause, undertakes the patronage of the sincerely upright person, and though he permit him to be under some temptations▪ and seeming destitutions for a while, yet finally delivers him, and vindicates his integrity, and suffers not any thing which is truly ill to befall him, but converts all into good to him; so on the other side, he abhors violence and injustice, and permits not that finally to prosper, save to the destruction and endless mischief of the Authors of it.  
6. Upon the wicked he shall rain Snares, fire, and brimstone, and 
‖ a tempestuous wind shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an horrible tempest: this shall be the portion of their Cup.  
Paraphrase. 6. Be their Forces and preparations never so strong, God can and will defeat them all: when man cannot entrap them, or overcome them by his policy, God will do it for him, bring them into some trap or other, that shall keep them fast enough from enjoying their projected prey, from hurting the righteous; and this oft so unexpectedly and so strangely, as that it shall be acknowledged the immediate work of God, as much, as if it came down in a shower of rain, visibly from Heaven. And so when men cannot by their own strength resist them, God will destroy them by his interposition, and that so observable to pious considering spectators, that it shall be attributed to him as immediately and signally, as was the destruction of Sodom by fire and brimstone, or. of the Egyptians by means of the strong East-wind, Exod. 14.21. which drowned them, c. 15.10. and secured the Israelites. Thus shall God finally deal with the wicked oppressors, though he bear patiently with them for a while.  
7. For the righteous Lord loveth righteousness; his countenance doth behold the upright.  
Paraphrase. 7. For as God is most just and upright in himself, and perfectly abhors all the injustices and oppressions of wicked men; so doth he think himself obliged to favour and protect innocence, wheresoever it is, and accordingly considers and regards, and with his own eye of special watchful providence, defends, and secures all those that walk uprightly.  

Annotations on Psal. XI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Your mountain] where the Hebrew now reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your mountain a Sparrow, all the ancient interpreters uniformly read, to the mountain as a Sparrow: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the rest, and so the sense exacts, and so it is possible the reading anciently was, without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the mountain as a Sparrow, as Psal. 102.7. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Sparrow upon the house top. However, if it be, fly Sparrow to your Mountain, the sense will be the same, as a Sparrow to the Mountains (your] being redundant in sense) so the Jewish-Arab, to some of the mountains.  
V. 3. If the foundations] It is not certain, what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here. The word is once more found, Isa. 19.10. where we read purposes, and in the margin, foundations, and by some learned men 'tis rendered nets, by others, more agreeably to the context, dams, or pool-heads. The Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit, denotes promiscuously to make or prepare, or raise, whether a dam, a work, a fortress, and rampart of any kind, or a family, or an Army, etc. From the first of these (wherein 'tis used, Isa. 26.1. God saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will found or cast up Salvation for walls and bulwarks) the noun may here signify a refuge or place of strength, such as were, ordinarily built on hills, which were mentioned v. 1. from the second is Seths' name, Gen. 4. because, saith Eve, God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath prepared me another seed for Abel; hath given me, saith the Chaldee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, raised up, say the LXXII. In the third sense 'tis used Psal. 3.6. for laying siege, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  encamping, raising an army, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembling, saith the Chaldee, in a military manner: so Isa. 22.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall set themselves in array. And it is most probable that here in, a discourse of enemies and hostility, it should be used either in that first or in this third sense, either for fortresses or strong holds, or else for other forces and preparations military. It is thought also capable of another notion, for laws, the foundations of Government, and the defences, or bulwarks of every man's right, which, by another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are so styled, Psal. 82.5. speaking of Judicature perverted, All the foundations of the earth are out of course. But the context here speaking of David and his enemies, and using another word, doth not so well allow of this. To that of fortresses the story agrees not, for David had none such. To the latter of forces or preparations military the LXXII. (and the other interpreters following them) best agree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have destroyed what thou hast prepared; and the Syriack yet more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thou hast prepared, they have dissipated. The Latin not so fully, yet to the same sense, qua perfecisti destruxerunt, they have destroyed what thou hast done, i. e. (the preter for the future) they will soon scatter and dissipate all thy preparations; and when they have done so, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hath the righteous done? i. e. what can or will he do? His righteousness will stand him in little stead. And thus it is fitly a part of the speech of the distrustful friends of David, that discouraged him, and bid him fly to the hills, places of strength or safety, v. 1. (and it may be farther observed, that in Scripture stile we frequently read of the foundations of the mountains, or hills, Deut. 32.22. Psal. 18.7.) and so still insist here, telling him that the enemy will destroy all his forces, and then a righteous man or cause, without any other defence, will soon be taken, and ruined. And therefore this is most probably the meaning of it.  
V. 5. Soul hateth] The different significations of the particle ו have made this verse capable of several interpretations. For if as a Copulative it be rendered [And] then the first part of the verse runs thus, The Lord trieth the righteous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the wicked, i. e. examines the actions and thoughts of both: and this seems most probable, as best connecting with V. 4. his eyelids try the children of men, i. e. all men in the latitude, righteous and wicked, good and bad. And then, as a consequent of that, it fitly follows, And he that loveth violence hateth his own soul, i. e. doth instead of oppressing others, mischief himself; he is sure to have the worst of it; when God comes to examine it, his unjust dealing will be the greatest cruelty to his own soul: and for this the ו before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that loveth violence] may be indifferently rendered, [and] or [but] but most fitly [and.] This sense the LXXII. have embraced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he that loveth iniquity hateth his own soul; and from them the Latin, qui autem diligit iniquitatem, odit animam suam; and so the Arabic and Aethiopick: and there is only this prejudice against it, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the feminine, and so more fitly agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul in the nominative case. On the other side then, if ו in the first place signify [but] then it will disjoin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked, from the former part of the verse, and make it begin the latter part; and then our ordinary rendering of it, which is favoured by the Chaldee, will be most commodious, so as to make an opposition betwixt the fate of the righteous on one side, and the wicked and violent on the other; that God trieth the one, and then trying must signify either permitting to be tempted and afflicted for a while, or else (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to try sometimes signifies) approving the former, and abhorreth and detesteth, and so will severely punish the latter. And the only exception against this understanding of it is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trieth, is in the 4th verse used in another sense, for a judicial examination of men's actions, such as is common to the sons of men indefinitely, i. e. to all sorts of them, good and bad, and not peculiar to the righteous; as in the notion either of tempting for a while, or of approving, it must be. In this uncertainty I thought it best, that the Paraphrase should not be confined to one, but enlarged so as to take in both of them.  
V. 6. Fire, brimstone] This verse is best divided, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by making the pause after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snares, thus, Upon the wicked he shall rain snares; putting all that follows [fire and brimstone, and wind of tempests or tempestuous winds] into one also, of all which together it is affirmed, that they are the portion of his Cup. And thus the LXXII. read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Syriack and Latin; and thus there is no ellipsis to be supplied, but only of the verb, are, or shall be, thus, Fire and brimstone and a tempestuous wind shall be the portion of their Cup: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which last phrase [portion of Cup] is proverbial in Scripture. God's gifts and dispensations, good and bad, are ordinarily expressed by a Cup poured out, and given men to drink; thus 'tis very frequently in Scripture. And even the Heathen had the same expression of their Gods; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— in Homer, there be two Cups of the Gods, one of good things, another of bad. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeravit, to tell out, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies either a payment, or that which is destined to any, as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or portion, in a division.    

The Twelfth PSALM.  
TO the chief Musician upon 
‖ the Right see Psal. 6.  Sheminith, a Psalm of David.  
Paraphrase. The Twelfth Psalm is spent in meditation of the malice and wickedness of men, and the relief which is to be expected from none but God. It was composed by David, and committed to the Master of his Music to be sung, or played on the harp of eight strings.  
1. Help Lord, for the Godly man ceaseth; for 
* or, fidelities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII. and so Syr. Lat. Arab. Aethiop.  the faithful sail from among the children of men.  
Paraphrase. 1. It is a sad sight or meditation, to consider how wicked the World grows, very few pious men to be met with any where; so few, that one may rely on, or trust, that I have reason to complain, that even truth or fidelity itself is departed out of this earth of ours. And this may well drive one to his one sure hold, the help and assistance of God; on which alone I rely, and in that I rest, and beseech him in his good time to afford it me.  
2. They seek vanity 
* one with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  every one with his neighbour: with flattering lips and 
‖ with a heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with a double heart do they speak.  
Paraphrase. 2. Among men there is nothing but falseness and dissimulation; fair words perhaps, but no reality in them.  
3. The Lord shall cut off all flattering lips, and the tongue that speaketh proud things.  
Paraphrase. 3. But God shall destroy these false deceitful persons, and all such Atheistical designers, which if they can by any policy attain their ends, never apprehend or fear any revenge from God, and make no scruple to profess so.  
4. Who have said, with our tongues will we prevail; our lips are 
† with us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  our own, who is Lord over us?  
Paraphrase. 4. Saying, our tongues shall gain us whatsoever we want, supply all other defects of right, etc. who can hinder us from making our utmost advantage of these, to acquire whatsoever we can by the use of them? why should we stand so strictly to consider, whether what we say be true or no? So we may advantage ourselves by it, to whom should we be accountable for that?  
5. For the oppression of the poor, for the sighing of the needy, now will I arise 
* will the Lord say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saith the Lord; I will set him in safety 
‖ he will speak freely to him, or puff at him, or it shall speak out to him.  from him that puffeth at him.  
Paraphrase. 5. To such Atheistical oppressors and despisers as these God will at length show forth his power, and just vengeance: the prayers and sighs of the injured, and the loud cry of his proud vaunting oppressors impieties, will excite and raise up the Lord of hosts, to the rescue of the one, and infliction of vengeance on the other. Those that cry to him, and rely on him, he will certainly hear and relieve effectually; or he that scorns his allseeing eye and just providence, shall be scorned and rebuked by him.  
6. The words of the Lord are pure words, as silver tried in 
* a crusible, or sinning pot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a furnace of earth, purified seven times.  
Paraphrase. 6. This God hath promised, and then there can be no doubt of his fidelity in performing it. The silver that is most perfectly refined, is not freer from dross, than his words from all mixture of deceit. He cannot lie, nor will he ever fail those that rely and trust on him.  
7. Thou shalt keep them, O Lord, thou shalt 
† preserve him.  preserve 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  them from this generation for ever.  
Paraphrase. 7. He will undoubtedly perform his promise, keep his word inviolable, and so, I am confident, support and defend every godly person from this sort of wicked Atheists, how often, or how confidently soever they shall rise up against him.  
8. The wicked walk on every side, when the vilest 
* of the sons of men.  men are exalted.  
Paraphrase. 8. And it shall be matter of observation, and withal of astonishment to wicked men, to be witnesses of this act of God's justice, to see those whom they most extremely vilified, to be now exalted by him, and made evidences and instances of his Governing the World, and taking special care of those that depend on him, how vile and abject soever they are in the eyes of men.  

Annotations on Psalm XII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Puffeth] Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is questioned, whether it be the right reading, or no; for all the ancient interpreters read it in the first person▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. fiducialiter agam saith the Latin, and I will testify saith the Chaldee, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will work salvation openly say the Syriack. And so all these suppose it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I will— as in the antecedents, the Lord saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will rise, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will set; whereas our English Translation, that read and render it in the third person, do 1. suppose a very unusual ellipsis, to be supplied with no less than three words [from him that] and 2. apply the following [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bin●] in the singular to [the poor and needy] both which are in the plural [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and so cannot accord with it. If we shall take it in the first person, then for the nature of the word, it is acknowledged, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie● two things: 1. fl●vit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sufflavit, to blow, and puff, and so to scorn or despise; and 2. by a metaphor, to speak boldly, freely, confidently, (as sometimes also 'tis simply to speak.) This latter notion some of the ancient interpreters follow: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. and fiducialiter agam in eo, the Latin, I will speak or deal boldly with him; and the Chaldee with some change, I will testify evil against the wicked: the Syriack (as was said) and Arabic express it by addition only of [palam openly] to the precedent phrase [I will work salvation openly.] In either of these renderings the sense will not be amiss; either I will speak freely to him (i. e. to the unjust Atheistical oppressor, mentioned in the former part of the Psalm) or, I will puff at him. If the former should be it, then speaking freely to him, must signify rebuking of him, and that as an act of Gods vindicative justice, which he now promises to execute upon the oppressor, when at the same time he will redeem the oppressed: if the latter, then puffing at him is contemning or scorning his proud language foregoing. And with either of these accord the consequents, The words of the Lord are pure words— i. e. his promises of deliverance to the poor, by rebuking, or contemning the oppressor, are very faithful, such as he will undoubtedly perform. Thus much on supposition, that the word were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first person. But if we leave this conjecture, and retain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third person, and render it, he shall rebuke him, or in the first notion, he shall puff at him (as 'twas Psal. 10.5.) i. e. scorn, or contemn him, than still this will return to the same, if it be so understood as to belong to God; and so it may, if it be in construction connected with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord will say] thus, The Lord will say, I will arise, and set them in safety; he will puff at him, contemn, and scorn, or rebuke him. But, it may also be in the third person, and yet not be referred to the Lord, but perhaps to the immediate antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation or deliverance, thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will set him in safety, or give, or work Salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall speak, or speak aloud to him (so as Hab. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall speak at the end) i. e. shall give him the effect, and show him the accomplishment of my promise. This perhaps the ancient interpreters saw, (but only thought it more perspicuous and intelligible, to render it not literally in the third, but by way of Paraphrase, in the first person) especially the Syriack, whose rendering [I will work Salvation openly] comes perfectly home to it. And to this fitly connects, v. 6. The words of the Lord, etc.  
V. 7. Shalt keep them.] 'Tis not ordinarily observed to what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers. That 'tis a connotation of the whether persons, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or things in the plural, that God will keep, there is no doubt; and 'tis ordinarily applied to the persons. The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just; the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, us, and so the Latin, and Arabic, and Aethhiopic; the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them, and so our English, them, both there, and in the next words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt keep him, in the singular. But that which removes all difficulty, is to understand the [them] of the words of the Lord, in the praecedent verse, so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep, is to observe and perform, whether statutes, or promises, as ordinarily 'tis used. And then the [him] following, will certainly be the godly, or just man, to whom those words or promises are made. And this may be resolved on to be the meaning of the verse, Thou, O Lord, shalt keep, or perform those words, thou shalt perserve the just man from— The Jewish Arabic translator takes a great liberty here, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter place, as in the first person plural, and thus expresses the whole verse; 0 Lord, as thou hast promised to keep them, so keep us from a generation that is thus conditioned.  
V. 8. Vilest men.] The meaning of this last parcel of the Psalm is very obscure. The LXXII. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to thy height thou hast highly or greatly regarded the sons of men; and from thence the Latin verbatim, save that they have turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast regarded, into multiplicasti, thou hast multiplied. Of this rendering of the LXXII. I suppose this account may be given; 1. that the transcribers mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that we are to read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the height or degree, wherewith then hast taken care for the sons of men, or according to the height of the care which thou hast taken— 2. that the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the change of ד for ן, and ● for ו. This word we find Psal. 30.1. where we rightly render it [thou hast lifted up] but the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast taken up, or taken care of, in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to take special care of. And then their meaning is plain, [according to the height wherewith thou hast taken care of the sons of Men.] But then still this is nothing to the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now we have. In the next place then, the Chaldee paraphrase renders it, as a bloodsucker which sucks the blood of the sons of Men, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as a worm, from a third notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vermibus scatet, and understanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either the vilest parts of the body, to which those bloodsuckers are fastened, to suck out the corruptest blood, (as the Syriack renders it obscanities) or possibly taking the word in that notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein it signifies absorbere, deglutire, as here Abu-Walid and others interpret it for devouring of men. Passing by all these, as remote from the meaning of the place, the plain sense of it will be best gathered, by observing the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilitates, literally bas●●sses; but that to be explained by the adjunct, sons of men, so as to signify the vilest persons; probably not those which are really such, but in the esteem, and repute of men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. vi. 4. those that are despised and mad● nothing of among them. Such was David, to whom particularly R. Salomo applies it, who was exalted from a very low and mean condition. And then, whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum, or juxta exaltationem, or with a light change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in enaltando, the sense will be clear, The wicked walk about, or on every side (as those that would view a thing throughly do use to do, go round about, to view it in every appearance of it) at the exalting of the vilest of the Sons of Men, i. e. when those that are most vilified by them, are by God exalted, and set above them. Thus some Greek Copies render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the mean or vile of the sons of Men are exalted. So that now the only question is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what is meant by the wicked walking round about: and that, I suppose, will best be answered, that by this expression is set out their seeing evidently, and being witnesses of it, and observing withal, and wondering, and perhaps grieving at it, as that which they did not fear, or look for, and now that they see it, find themselves pitifully defeated; and thus it best agrees with the context, Thou shalt keep, O Lord, etc. from this generation for ever, v. 7. i. e. thou shalt preserve these good men that are thus despised, from their proudest enemies, that thus vilify them, and then follows, The wicked walk on every side— they see, and observe, and wonder at it, but cannot help it. But if indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify those that are really base and vile, than the meaning must be, when vile and base persons are exalted, then wicked and injurious men bear all the sway, swarm every where. And this also hath some affinity with the former part of the Psalm, v. 1, 2, 3. but doth not so properly connect with the immediate antecedents.    

The Thirteenth PSALM.  
TO the chief Musician a Psalm of David.  
Paraphrase. The Thirteenth is a complaint, and prayer in time of great distress, and withal a confident cheerful appeal to, and reliance on God's mercy, compiled by David, and committed to the Praefect of his Music.  
1. How long wilt thou forget me, O Lord, for ever? how long wilt thou hide thy face from me?  
Paraphrase. 1. Blessed Lord, thou art pleased to withdraw the wont declarations of thy favour and loving kindness from me, to exercise me for some space, to defer the gracious acceptance of, and answer to my prayers: I cannot but think it very long that thou art thus pleased to withhold the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 splendour, Chald.  blessing beams of thy countenance from me.  
2. How long shall I take counsel in my soul, having sorrow in my heart daily? How long shall mine enemy be exalted over me?  
Paraphrase. 2. I am in continual thoughts of sadness, by black melancholic reflections on my present destitutions; not knowing what to do, which way to turn, whilst I discern thy wont favours withdrawn from me, and a sad effect thereof, the prevailing of mine and thine enemies against me. O Lord, be thou pleased in thy goodness to set a speedy period to this.  
3. Consider and hear me, O Lord my God; lighten mine eyes, lest I sleep 
‖ death, or to, or, in death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the sleep of death;  
Paraphrase. 3. Thou, Lord, art my only preserver and deliverer, my sole almighty refuge, to whom I may successfully resort: be thou at length pleased to restore thy favourable countenance, to hear and answer my prayers, to grant me some refreshing and reviving in this black state of sadness, which will without thy support soon bring me to my last; Lord, let me not for ever lie under it.  
4. Lest mine enemy say, I have prevailed against him, and those that trouble me rejoice when I am moved.  
Paraphrase. 4. If thou continue thus to withhold the merciful revelation of thyself, this will be matter of triumph to them that oppose me, and so thy Ordinance in me. If they continue thus prosperous, and I thus improsperous, they will think themselves conquerors over that cause which thou dost own, and so that either thou art not able▪ or willing to support thy servants: And this will be matter of great rejoicing and boasting to them if thou 〈◊〉 not to check it speedily.  
5. But I have trusted in thy mercy; my heart shall rejoice in thy salvation.  
Paraphrase. 5. This I know thou wilt 〈◊〉 and am assuredly con●, that as I have constantly relied on thee for aid, so I shall have the pleasure and comfort of being timely delivered by thee.  
6. I will sing unto the Lord, because he hath 
† rendered good, or dealt well.  dealt bountifully with me.  
Paraphrase. 6. I have had so frequent and constant experiences of his goodness and mercy toward me, that I cannot doubt of the continuance of them; and therefore I have nothing to do, but thus to comfort and stay myself in him, and praising him for what I have already received, place my cheerful assistance in him for the future.  

Annotations on Psal. XIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Lighten mine eyes] what is the meaning of this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lighten mine eyes] may perhaps be best judged by Jonathans' speech, 1 Sam. 14.27. who being very hungry and ready to faint, dipped his rod in an honeycomb, and eat of it, and the Text saith, his eyes were enlightened, i. e. he was refreshed by it. Dimness of sight is a frequent effect of long fasting, and then eating is the proper means of repairing that decay; and so this effect is by metonymy set to signify that refection, which causeth thi●. See, saith Jonathan, v. 29. how mine eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been enlightened, because I tasted a little of this honey, i. e. how I have received refreshment by eating this. There indeed the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mine eyes have seen, either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see, or more probably, thus to express the meaning more perspicuously; for his eyes seeing] was an evidence of their being enlightened, and his being thus refreshed from his hunger: and so before, v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say they, his eyes received sight, or saw clearly. This was literally applicable to David when he came to Nob, 1 Sam. 1. for then being threatened by Saul, authorised by Jonathan to fly, he was so distressed by 〈◊〉, that ne was fain to eat the Shewbread. And so again in the time of Absalom's rebellion. David and his Forces were hungry, and weary, and thirsty in the wilderness, 2 Sam. 17.29. had not Shobi, and Machir, and Barzillai refreshed, and so enlightened their eyes, v. 27, 28. But it may also by an easy Metaphor be applied to the political state. When in any time of affliction, expressed frequently by darkness, and gloominess, the person is relieved or refreshed, his eyes are said to be enlightened, in proportion to that refreshment, that hungry fainting persons receive by meat. So Ezra 9.8. the restitution after captivity, giving them a little reviving in their bondage, is styled, Gods lightning their eyes. And so it is in this place, in the midst of that sadness that now lay on David, parallel to a fainting fit of hunger in the body, or to captivity in a state, which if it were not speedily relieved, would end in death quickly: See more of this Psalm 19 note e.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Dealt bountifully] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to retribute, whether good or ill, or simply to do either; and which it is, the context must direct. Here all interpreters agree of the good sense. The Chaldee add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good; the XXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin, bona tribuit, given me good things, and so the Arabic and Aethiopick; the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath delivered me, and so we find it, Psal. 116.7.119.17. and in many other places, and 'tis indifferently used either with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to, after it; and so 'tis best rendered here, hath dealt well with me.    

The Fourteenth PSALM.  
TO the chief Musician a Psalm of David.  
Paraphrase. The fourteenth Psalm is a sad reflection on the wickedness and universal defection of his subjects, the men of Israel, in the conspiracy and rebellion of Absalon, 1 Sam. 15. looking only to God for deliverance from them. It was indicted by David, and committed to the Perfect of his Quire.  
1. The fool hath said in his heart, there is no God. They are corrupt, they have done abominable works, there is none that doth good.  
Paraphrase. 1. This wicked Nation is now made up of such, as have cast off all fear, and care, and even acknowledgement of God: whatsoever they do with their mouths, (which perhaps are not let loose to that boldness) their actions, as far as they are interpreters of their thoughts, evidence an Atheistical principle of belief within them, that 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath not the power of the Earth, Chal.  God hath not the governing and judging of the doings of men; for such are their dealings, so false, so detestable, and so universally such, that a man cannot judge more favourably of them, than that they never expect to be accountable to God for what they do.  
2. The Lord looked down from Heaven upon the children of Men, to see if there were any that did understand and seek after God.  
Paraphrase. 2. Should God from his throne of Majesty and tribunal of just judgement survey, and examine all the inhabitants of the whole Nation, making inquisition for those that consider and make conscience of duty, and endeavour to approve themselves to his pure eyes;  
3. They are all 
* Grown four,  gone aside, they are altogether become 
* putrid.  filthy; there is none that doth good, no, not one.  
Paraphrase. 3. He would find a most lamentable appearance, an universal detestable decay of all justice, all Duty, both toward God and Man, base rotten conversation, and no considerable degree of piety, or humanity, or any thing that is good in any. (This, as it was observably true of Israel, that people of God, so eminently owned and favoured by him in David's time, and in their behaviour toward him: so had it a farther 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Psalm was by the spirit of Prophecy delivered by David. Chald.  prophetic truth in it, in respect of the Universality of them at the time of Christ's appearing in the World, and in their actions toward him, and his Apostles after him, to the Jews of which Age St. Paul applies it, Rom. 3.10.)  
4. Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, 
* They have not called. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and call not upon the Lord?  
Paraphrase. 4. 'Tis strange the conspirators should thus go on in their Atheistical folly, and never be wrought on by all the evidences of God's power and justice among them, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII.  never brought to any degree of sense or remorse, but still go on in their presumptuous (and withal assiduous, constant) course of injustice and cruelty. And the effect is yet more sad; others that see them go on thus, follow them into their impieties, do not adhere (as they ought) to God, depend on his support, but join and comply with the conspitators.  
5. There 
‖ They feared a fear, but.  were they in great fear, for God is in the generation of the righteous.  
Paraphrase. 5. When they appeared powerful, and threatened all that would not go along with them, the Men of Israel were universally terrified, and joined themselves to the rebel forces; but this most causelessly and impiously, never considering, that God is more to be feared than Man, and that he will never fail those that stick fast and constant to him.  
6. You have shamed the counsel of the poor, because the Lord is his refuge.  
Paraphrase. 6. But alas, they laughed at those that made conscience of their duty, thought it a ridiculous thing for any to consult, whether it were lawful or no, when there was so much visible danger in it; to adventure on hazards, and expect security from heaven, was a reproachful thing; their worldly wisdom was their only counsellor, and that advised them to join with those, whose strength was most visible: And that made the defection so general.  
7. 
† Who shall give from Zion the salvation of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  O that the salvation of Israel were come out of Zion. When the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.  
Paraphrase. 7. O how happy a thing were it, that God, whose ark (the place of his special residence and exhibition of himself) is in mount Zion, would return us to a peaceable state of attending his service there, that he would bring all back to Jerusalem, that have been driven from thence by occasion of this rebellion of Absalon. When that desired work shall be completed, it will be matter of universal joy to all the tribes both of Israel and Judah. See 2 Sam. nineteen.  

Annotation on Psal. XIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Gone aside] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not vulgarly understood. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies recessit, declinavit, there is no doubt; And this is commonly applied to a way or path, declining from the right way, or going in a wrong. But that seems not to be the notion of it here, but another, taken from wine, when it grows dead, or sour; thus Hos. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their drink is gone aside, or grown sour; and accordingly wine that is thus dead, is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wine that is gone out of itself, and by Cicero, vinum fugiens, wine that is fled. And that this is the notion that belongs to this place may be judged by that which next follows; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be rotten, or putrified, and that properly belongs to flesh, which is corrupted and stinks, and so the proportion is well kept between drink and meat, the one growing dead or sour, as the other putrifies and stinks, and then is good for nothing, but is thrown away: in which respect the LXXII. have fitly interpreted the latter by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are become unprofitable, or nothing worth. In this notion it is fitly applied to any kind of defection or Apostasy from any piece of known duty, as here of allegiance to their Prince set over them by God.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. In great fear] That fear is oft taken for the object of fear, dangers or threats is an ordinary observation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fear, i. e. danger, threatened by the tyrant, in Alex. Aphrodis: So when Menander saith of a fair-tongued woman, that she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an exceeding fear, i. e. danger. Of this see Annot. on Luk. 1.9. This is most visible, 1 Pet. 3.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fear not their fear, i. e. whatsoever, evil persecuting enemies can threaten to bring upon you▪ And this seems to give us the best understanding of this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there they feared a fear, i. e. they apprehended some danger, and by that were hurried into this defection from their lawful Sovereign in the former part of the Psalm. The Psalm seems to have been indicted upon the defection of Israel from David to Absalon: It was begun by the young Man's depraving his Father's Government, and flattering the people with an expectation of great reformations from him; but when by these insinuations he had gained the hearts of a great part of the people, and was now proclaimed King in Hebron, than many others, for fear of this his growing power, came in, and joined with him: and that was the cause of the Universality of the defection of the Tribes of Israel; they that were not corrupted by his flattery, were yet by fear brought over to him, and where ever he moved, all were so far wrought on by this fear, and debauched from their duty, that in fine, the Story taketh not notice or any that made opposition against, or refused to join with him. And so this shows us the fitness of the connection of this passage with the former verses. David complains of Israel, that they were universally guilty of this defection, v. 3. none adhered to that duty of Allegiance that they ought, those that were in the Conspiracy, devoured and destroyed every day the subjects of David, whom he calls his People, v. 4. and by this means carried all before them: The reason was, they feared a fear, or a danger, fear possessed them, and inclined them to a general compliance with Absalom's party: and so that is the most probable perspicuous meaning of the place. Now as this Psalm, besides the literal Historical, had also a Mystical, Prophetical sense, and as such, is signally referred to by the Apostle, Rom. 3. as a testimony (prophetical) of the universality of the defection of the Jews from God in that Age: The Scribes and Pharisees conspired against him, and by fear gained the People to the like compliance; they that did believe, durst not profess it, for fear of them; his Friends kept their kindness to him secret, but the Persecuters did oppose him openly, and so the voices of the People were brought to join with the Rulers, to require him to be Crucified. In the Apostles times it was thus also: The fear of the Persecution from the Jews kept many from receiving the faith of Christ, many that had received it, from assembling with them; Heb. 10.25, 26, 38. and generally this was the ground of the Gnostick Heresy, or rather Apostasy, the fear of persecutions; and so in the Revelation, c. 21.8. the fearful Gnostics and unbelieving Jews are joined, as in the sin of denying the faith, so in the punishment of it. And so this is the account that is visible to be given of those testimonies, Rom. 3.10. some taken from this Psalm, and the rest which follow, v. 13, 14, 15, 16, 17, 18. out of several other parcels of the Psalms: All which (from that place of the Apostle, in all probability) some Christian Transcribers of the Copies of the LXXII. have here put together, over and above what is to be found either in the Hebrew, Chaldee, or Syriack; for that the Translators before Christ's time should here interpose those Additions, it is not imaginable. In this verse also the LXXII. have made an addition to these words [there they feared a fear] annexing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where there was no fear, or danger; and it is uncertain, whether the Transcribers transferred it by memory from Psal. 53.6. where the same phrase is, with that addition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no fear was] or whether the LXXII. (after their Paraphrastical manner, frequently observable in them) added these words, either the more to express the nature of the fear, viz. that it was a mere worldly, and so causeless fear, or else to fit the words to connect with what follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because, or for God is in the generation of the righteous, thus; The generality of the people was moved with fear to join with Absalon; but this a Panic, causeless fear: if they had called on God, v. 4. and adhered and relied on him, they had not needed to fear any evil; for God is present among such, to protect them, and to convert all their temporary sufferings to their advantages. But this sense is as fully contained in the Hebrew words without this addition, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows be rendered not [for] but [but] which is not an unusual signification of it; Gen. 65.8. it was not you that sent me hither, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God, and if it be so rendrend here, the sense will be perspicuous: There they feared a fear, the generality of them fell off; but God is in the generation of the righteous; by the help of God I have been sustained, though the generality of my Subjects, through flattering insinuations first, and then through fear, was fallen off from me. Here only it is to be remembered, that the generality (though set in very comprehensive phrases, All gone out of the way, none that doth good, no not one) is not so to be interpreted, as to belong to all, and every Jew at that time; for it is certain some, though very few in comparison, adhered to David, 2 Sam. 15.17, 18. and went out to fight with Absalon, 2 Sam. 18.1. And so in the Prophetic sense, as it belonged to the times of Christ and his Apostles; when though 'tis said they were all gave out of the way— Rom. 3. yet, as elsewhere appears, a remnant there was, which still adhered to God, believed in Christ, and remained steadfast in his Doctrine▪ See Rev. 7.4. But these phrases must be interpreted so, as general expressions are wont to signify, he so as to admit of some exceptions, or else be applied only to the men of Israel, who universally went after Absalon, 2 Sam. 18.6. whilst David's forces were raised only of his own servants, men of Judah, and the Cherethites, Pelethites, Gittites, which came after him from Gath, 2 Sam. xv. 18. and flying from Jerusalem he was relieved by the Ammonites, etc. c. 17.27. and Ittai the Gittite, of Gath a City of the Philistims, subdued by him, was one of his three Chief Commanders, c. 18.2. And so this perspicuously applies the whole Psalm to this particular matter of Absalom's Rebellion.    

The Fifteenth PSALM.  
A Psalm of David. 
The Fifteenth Psalm is a description of a pious Man, such as shall be admitted into God's presence, to serve him here in the place assigned for his Worship, and to be rewarded with heaven hereafter; and seems to have been composed by David in reflection on the time of his restitution, or coming back to the Ark, and the Tabernacle, from which he had been driven for some space, as at other times, so on occasion of Absaloms' Rebellion. See 2 Sam. 15.27.   
Paraphrase. Paraphrase.  
1. Lord, who shall abide in thy Tabernacle? who shall dwell in thy holy Hill?  
Paraphrase. 1. Let me take boldness to interrogate and demand of the Lord of heaven and earth, what kind of person it is, that may have assurance and confidence of his favour, so as to be accepted in the number of those that perform his solemn Worship here, and rewarded with eternal bliss in heaven hereafter. And the Answer will, I suppose, certainly be this.  
2. He that walketh uprightly, and worketh righteousness, and speaketh the truth from his heart:  
Paraphrase. 2. He, and none but he, that is just and blameless in all his actions, that lives and goes on in a course of righteousness, steady and constant, neither offending against the rules of justice, nor mercy, but on all occasions and opportunities that offer themselves, abounding in the exercises of both, and withal hath care that his tongue should not offend in delivering any thing, which he is not sincerely persuaded to have perfect truth in it.  
3. He that backbiteth not with his tongue, nor doth evil to his neighbour, nor taketh up a reproach against his neighbour:  
Paraphrase. 3. He that makes strict conscience of detracting, or calumniating, of doing any kind of wrong, that carefully abstains from speaking or acting any reproachful word or deed against any.  
4. In whose eyes a vile person is contemned, but he honoureth them that fear the Lord: he that sweareth to his own hurt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and changeth not:  
Paraphrase. 4. He that endeavours to defame and discountenance all sorts of wickedness, that instead of complying with the disallowable practices of the world, represents them in their own ugly colours, and deters all men from imitating such examples, and on the other side, desires to bring virtue, and piety, and conscience of all kind of duty, into a creditable esteem and reputation, and pay● an hearty honour and respect, and gives all manner of encouragements to every good and godly man, and attracts all to the imitating such, and that he may do so, demonstrates by his own actions, how dear a price he sets upon it; and consequently, if by any promissory oath he have bound himself to the performance of any thing, that comes to cost him never so dear (proves unexpectedly most mischievous, or dangerous to his estate, or even his life itself) he doth yet most strictly oblige himself to the discharge of it, knowing there is no ill so great, as that by which his soul is wounded, as it is sure to be most dangerously by any breach of oath.  
5. He that putteth not out his money to usury, nor taketh reward against the innocent. He that doth these things shall never fall.  
Paraphrase. 5. He that hath not admitted any covetous desires into his breast, that will not, for the enriching himself, lessen any other Man's possessions; as doth the Usurer, and taker of bribes in Judicature, the one grinding the face of the poor borrower, the other selling the right, the estate, perhaps the life of an helpless, but innocent person: but on the contrary, lends freely to him that wants that charity, and so is as helpful to him as he may, (free loans being oft the most advantageous charities, assisting men's wants, and obliging their diligence, that they may be able to repay) and to him that is unjustly assaulted or impleaded, gives all timely succour that justice can afford, which justice in that case is an eminent charity also. These few things, though they be not an enumeration of all the duties of a Man, are yet so comprehensive and significative, contain so many branches, especially of our duty to our Neighbour, and that uniformly performed, is so sure a sign of faith, and love, and fear of God, and all other duties of piety, that I may conclude this man's title very good both to the privileges and dignity of God's servants here, and to the eternal reward of such hereafter.  

Annotations on Psal. XV.  
V. 4. To his own hurt] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth certainly signify to do hurt, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Kal signifi●● 〈◊〉 be evil, but in Hiphil, to do evil. To whom this evil it done, is thought fit to be expressed by the Chaldee, he swears, saith the Targum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the afflicting or hurting himself. But the LXXII. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hurt, seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his fellow, for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his neighbour; and so the Syriack and Latin and Aethiopick: which yet, supposing the oath to be a promissory oath, made to some other, (as the context inclines it, the whole Psalm from v. 3. referring to works of justice toward other men) is no considerable change of the sense: for if he do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it follows) cassate his oath made to his neighbour, (the word which contains all other men (see Psal. 12.2.) to whom we have any relation, Superiors as well as equals) then is he this just man that is here spoken of. Only the Hebrew reading sets off his justice with some advantage, by mentioning the greatest temptation to breach of oaths and promises to others, viz. when the performance brings mischief on ourselves; for than is the trial of the man's virtue, and not when either he designs to gain, or not to lose any thing by it. The particular occasion of David's specifying in this, may, I suppose, deserve here to be considered. The Psalm was most probably penned after the quieting the rebellion of Absalon, in relation to his return to the Ark and Tabernacle, from which he had been for some time separated. Now in that rebellion he had taken notice of the fear of worldly sufferings, that had engaged many in that Apostasy, (see Pal. 14.3. note b:) and in reference to them, that for fear of men made no conscience of their allegiance to David, their lawful, but persecuted Sovereign, he thus most fitly specifies and sets it down, as a principal part of the character of a truly pious man, that whatsoever his sufferings by that means are likely to be, he makes conscience of performing all oaths that lie upon him, and so in the first place that of Allegiance to his Sovereign, (which that Subjects took in those days, appears by Solomon's words, Eccles. 8.2. Keep the King's Commandment in regard of the Oath of God) as that which is most strictly incumbent on him, how dear soever it be likely to cast him. Aben Ezra and Jarchi have another gloss, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to afflict the soul, (which the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hurt the soul, to use it ill) as that belongs to some vow of self-denial, or paenance, Num. 30.13. But this is not so probable in this place, the antecedents and consequents belonging to acts of Justice and Charity to other men.    

The Sixteenth PSALM.  

‖ David's Jewel, or Sculpture.  MIchtam of David.  
Paraphrase. The sixteenth is a special, precious, memorable Psalm, of David's composure, full of confidence in God (through Christ, whose resurrection is therein Prophetically represented,) and of resolved adherence to him, and humble dependence on him.  
1. Preserve me, O God, for in thee do I put my trust.  
Paraphrase. 1. O most powerful and most gracious God, I am by thy wise providence permitted to fall into a great distress, from whence I am no way able to rescue or relieve myself: in thee is my full affiance; to thee I resort, for the seasonable interposition of thine hand to my preservation and deliverance.  
2. 
† or, I have said.  O my soul, thou hast said unto the Lord, thou art my Lord; my goodness extendeth not to thee.  
Paraphrase. 2. When I consider thy dealings toward me, I have nothing to do, but to admire thy grace and free undeserved mercy in them; which as I cannot merit, so I acknowledge I have nothing to retribute to them, but that which is thine already, all that I have coming first from thee.  
3. 
* To the Saints that are in the earth, and to the excellent, all my delight is in them.  But to the Saints that are in the earth, and to the excellent, in whom is all my delight.  
Paraphrase. 3. All that I can do to express mine infinite obligation to thee, is to devolve that love and gratitude, due to thee, to all thy 〈◊〉 servants upon the earth, to value them, and esteem of them, above all the greatest men in the world, upon that 〈◊〉 account of being beloved, and prized, and set apart by thee. And this I h●tily do, and proclaim to such, that all my ●y and delight is in them.  
4. 
‖ Let their Idols be multiplied; let them hasten after another, or endow, or present another.  Their sorrows shall be multiplied that hasten after another God; their drink-offerings of blood will I not offer, nor take up their name into my lips.  
Paraphrase. 4. If others fall off from the true God, and betake themselves to the worship of Idols, the fa●e heathen gods of the Syrians, Moabites, etc. round about them; yet will not I by any means be brought to partake in their unhuman detestable Sacrifices, of the blood not of Beasts, but Men, nor ever swear by any of their false gods, nor pay any respect unto them.  
5. The Lord is the portion of mine inheritance, and of my cup: thou 
* holdest, see note f.  maintainest my lot.  
Paraphrase. 5. The true and only God of Heaven and Earth is he whom I worship; his service is professed, and, by his own direction, set up in that Kingdom which is fallen to me, as my portion, whilst other Princes of the world live in ignorance of him, and follow their detestable Idol-worships. 'Tis he that hath honoured and blest me exceedingly, giving me a Kingdom, and such a Kingdom: from his special providence alone it is that I enjoy all that I now enjoy.  
6. 
† The portions.  The lines are fallen to me in pleasant places, yea, I have a goodly heritage.  
Paraphrase. 6. I have all joy and pleasure in that condition wherein thou hast placed me here, (though it be mixed sometimes with afflictions and pressures:) the greatest Prince in the World, which rules over Heathens, and knows not the true God, is not fit to compare with me.  
7. I will bless the Lord, who hath given me counsel: my reins also 
‖ chastise.  instruct me in the night season.  
Paraphrase. 7. And for the afflictions that God is pleased to permit to fall upon me, and the many sad thoughts, in reflection thereon, which possess and exercise me whole nights together, I have all reason to bless and glorify 〈◊〉 name for them, to think it all joy (Jam. 1.2. 1 Pet. 4.13, 16.) that I am thus exercised; these being the most regular and effectual means to instruct and admonish me, and cure the follies and faults that I have been guilty of.  
8. I have set God always before me: because he is at my right hand, I shall not be 
* cast down. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  moved.  
Paraphrase. 8. And when the sadness or sharpness of my pressures seem most to threaten my fall, 〈◊〉 utter destitution and destruction, I have yet my reserve and refuge, which will secure me from all such black despairing thoughts. The remembering of God, who is always present with me, ready to support me under afflictions, and in his time to deliver me out of them, is to me an anchor of the firmest hope, that I shall never be finally forsaken by him, cast down by the enemy, or devested of that dignity to which my God hath invested me,  
9 Therefore my heart is glad, and my glory rejoiceth; my flesh also shall rest in hope.  
Paraphrase. 9 This is full matter of joy to my heart, and of boasting to my tongue, and of all kind of assurance to every part of me.  
10. For thou wilt not leave my soul in hell; neither wilt thou suffer thine holy one to see corruption.  
Paraphrase. 10. For thy promises to me are firm, and oblige thee not to forsake me so, as that I shall be either killed by Saul, or oppressed finally by him or any other. Thou hast designed me to be King, and therein favoured me exceedingly, (see note on Psal. 4. d.) and all the malice of men, though they bring me never so low, shall not finally prevail against me: (And this having a first literal, but lower completion in David's person, was more fully and ultimately to be fortified in the son of David, the eternal Word of God, the Messias of the World, who in the days of his flesh, though he were crucified by the Jews, should yet by the power of his eternal God head be raised again from the dead, and that within the compass of three days, before his body should naturally tend to corruption. See Act. 2. ●0. and xiii. ●5.)  
11. Thou wilt show me the path of life: in thy presence is fullness of joy; at thy right hand there are pleasures for evermore.  
Paraphrase. 11. Thou shalt protect me, and keep me alive from the malicious designs and machinations of mine enemies, and refresh, and comfort me abundantly with thy favour and love, and special care of me, and by continuing me in that Throne, whereto thou hast advanced me; give me continual matter of rejoicing. (And this was most eminently completed also in Christ, when by the power of his Father he was more than preserved from death, rescued from it; when he was ●nder it, raised from death to life, and exalted in great triumph to his everlasting kingdom in heaven; and so applied, Acts 2.28.)  

Annotations on Psal. XVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Michtam] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signare, notare insculpere, to seal, to note, or engrave, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any precious thing; either such, as for securing of it is sealed up, as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or for preserving it from forgetfulness, is engraven in Marble, etc. Hence it is, that the Targum renders it ●here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right Sculpture, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to engrave) and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inscription on a Pillar; not reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some conjecture, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsit, to write, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insculpsit, to engrave, to denote it a Psalm fit to be engraven for everlasting memory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on an eminent Pillar, saith Apollinarius, to be written in golden letters (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies the finest gold, Psalm 45.9.) and preserved in our hearts for ever. And this especially, as containing a signal prophecy of the resurrection of Christ, recited from hence, Acts 2.25, 26, 27. (three verses cited from this Psalm, v. 8, 9, 10.) and again, Acts 13.35. As when Job delivers that notable speech, applied by the ancients generally to the Resurrection (though, as this here, capable of a first interpretation, which was to be verified in his own person, in raising him from his present calamitous estate,) I know that my Redeemer liveth, and that I shall stand in the la●ter day upon the earth;— he introduceth it in this form, Oh that they were printed in a Book, that they were graven with an iron pen and lead, (i. e. the Sculpture filled up with lead, that the letters might continue the longer legible) in the rock (or s●nt, or hard stone, marble, or other the most durable matter) for ever; which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inscribing on a Pillar here, in order to the preservation, and special observation of such speeches, which had their farther completion to be expected in Christ, over and above what belonged to them in relation to the present condition of the speakers.  
V. 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  O my soul] Where the Hebrew copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said, in the feminine, and the Chaldee paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou, my soul, hast said, 'tis evident the LXXII. and Syriack, and Latin, and Arabic, and Aethhiopic, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first person, I have said, for so they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dixi Domino, I have said unto the Lord.  
V. 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  My goodness] There is difficulty in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The literal rendering is, My goodness in no wise to, or, with thee, which the LXXII. (and so the Latin, Arabic, and Aethhiopic) render paraphrastically, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast no need of my good things. But the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my goodness is not given but from thee; and the Syriack more simply, my good is from thee. In which readings either the negative particle seems to be omitted (for so the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. and my good from— without any) or else to be doubled (for so 'tis in the Chaldee,) and that is all one as if it were omitted, the two negatives or [non nisi] being all one with the bare affirmative. In this variety, the safest way of reconciling the interpretations, is, to suppose them on all sides to be rather paraphrastical explications, than literal renderings. The LXXII. by reading, thou hast no need of my good things, whether my good works, or my liberalities, thought to express the sense of [my goodness not to, or, with thee,] i. e. tend not to thy avail or advantage, are not prized by thee, and the Chaldee and Syriack, by another phrase, seem to have meant the same thing, My good is all from thee, I am so far from meriting any thing of thee by any good works of mine, that indeed those good works are not mine, but thine only, as flowing, and being given to me by thee. And both these together seem to make up the full sense; my goodness, or (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 critically signifies) my liberality is so far from meriting from thee, or being any considerable return unto thee, that it is thy right, and so a mere mercy received from thee.  
V. 3. But to the Saints] The difficulties of this third verse may best be removed, by observing the dependence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Saints, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  on what preceded v. 2. That began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I said, or thou (my soul) hast said unto the Lord, with which fairly connects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Saints; i. e. I said, or (again) my soul thou hast said to the Saints. What Saints he speaks of, he specifies in the next words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they, i. e. (by an Hebraisme) they who are on the earth. Then regularly follows in construction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the excellent, God's chosen people, dignified and advanced by him. To the Saints— and to these I said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my delight is in them. To the first part of this interpretation the LXXII. accord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Saints that are in the earth; only they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which they saw to be a pleon●sine, and unsignificant,) and thereby more distinctly connect it to the foregoing words, thus, I said unto the Lord, my goodness, etc. To the Saints on his earth, or to his Saints on the earth, etc. One speech apportioned to the Lord, that of an humble reflection on himself, another to the Saints of the Lord, favouring of charity and kindness to them. But for the latter part of the verse, the LXXII seem to have read it otherwise; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the excellent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil, he magnified (as the word is used, Isa. 42.21.) for so they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (applying it to God) he hath magnified all his pleasures (as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his, not, my pleasures) in them. But the Chaldee and the Syriack agree to the vulgar reading throughout, and so the sense and context require. The Jewish Arabic translator would have the words of these two verses thus distinguished▪ I said to the Lord, thou art my Lord; not unto you, or from you, said I to the Saints, etc. i. e. my good is not from you, but from the Lord.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Sorrows] In what notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken, is uncertain among the ancient interpreters. From the two notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one for doluit, to grieve, the other for elaboravit, to labour, or form, or make any thing, there are two significations of the Noun: the first for sorrow or pain, and in that sense the LXXII. here take it, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their weaknesses, and the Latin, infirmitates (in the notion of weakness for sickness or pain) and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and to the same sense the Arabic) their pains. The second for an Idol, or Image, so Hos. 8.4. their silver and gold they have made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 images; the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idols. So 2 Sam. 5.21. and Mich. 1.7. And thus the Chaldee understand it here, and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Idols. And this is most agreeable to what follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either let them hasten a contrary way, or after another, (i. e. another God, for which the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another, or else meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hastening after these] following, or worshipping of Idols) which sure refers to their idolworship, or in another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal to endow, or send gifts, or presents (see Kimchi in Radic.) for so to endow another] is, in the prophetic stile, to marry the daughter of a strange God, Mal. 2.11. and by that means to be brought to their Idol sacrifices, Num. 25.2. And to give gifts to another] is in like manner to present the false Gods, as Ezech. xuj. 18. thou tookest thy broidered garments, and coveredst them, (the idols, v. 17.) thou hast set mine oil and incense before them, my meat also, etc. and so to this fitly connects, their drink-offerings will I not offer; and so doth also the not taking their names into his lips, viz. as that literally signifies, the avoiding the names of false Deities, and substituting, as the Jews did, words of detestation in stead of them; or else not swearing by them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take the name signifies to swear by it, in the third Commandment, Exod. 20.7. and Deut. 5.20. and so Psal. 24.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take his soul, is to swear by his soul, and Psal. 50.16. and takest my covenant into thy mouth, the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and swearest by my name, and remember'st my covenant. But Abu Walid prefers the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hastening, and so doth Kimchi also in his Comment on this place, though in his roots he reject it.  
V, 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cup] The frequent and proverbial use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cup, or pot, among the Hebrews, may here deserve to be taken notice of. It signifies by metaphor any thing that befalls any man, good, or bad, So Matt. 20.22. Can ye drink the Cup that I shall drink of, i. e. endure the afflicted condition that expects me? and so c. 26.39. Let this Cup pass from me, i. e. the sorrow that was then approaching. For as those that are of the same family, or at the same table, drink of the same Cup, the wine in the pot, or cup is distributed among them, and every one hath his part, or portion of it, one the top, another the middle, another the bottom of it; and if there be any bitter mixture in the cup, (as in the myrrhate wine) than he that drinks the bottom, is said to suck out the dregs of that cup:] so in the distributions and dispensations of God's providence, every man hath his portion, either sweet or bitter, and this, from this analogy, is called the portion of his cup, that part, which in the distribution comes to him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Apollinarius, the lot, or part, or portion of his cup. So Psal. 11.6. See note d. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And thus it is most fitly joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portion of mine inheritance, or division, (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit) i. e. of any possession or land, divided among many, distributed in like manner, as the cup among the guests, every one his portion. And thus doth David (raised by God to be the King of the Jews, that people to whom God had in a special manner revealed himself, and by whom he was worshipped) very fitly say, that God in opposition to the many false heathen gods, was the portion of his division, worshipped by that people over whom he was King. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that follows in the end of the verse, it is best rendered, thou holdest my lot,] meaning thereby thou givest me mine inheritance, the portion of worldly wealth and greatness, that I have, comes all from thee. For the old way of sortition was by staves, or rods, as appears by the choice of the tribe of Levi to the service of the altar, Numb. 17.2. Take of every one of them a rod, etc. and write his name upon the rod, and Aaron's name upon the rod of Levi, v. 3. and the man's rod whom I shall choose, shall blossom, v. 5. and Aaron's rod blossoming, Levi was chosen. And by this means 'tis said, that the Land of Canaan was divided, Josh. 18. The several shares or portions, and also the names of the several tribes being written on staves or rods, Eleazar the Priest having put on the Vrim and Thummim, took up in one hand a rod of shares, in the other a rod of tribes, and thereby assigned to all their portions. So that for God to hold in his hand the lot, is, in reference to that custom, to give, or assign a portion to him whose lot it is. See Schindlers Pentagl. p. 342. B. And to this critically agrees the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold, or take into the hand. And by this of sortition by rods I suppose may be explained that of Psal. 125.3. The rod of the wicked shall not rest on the lot of the righteous, (the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here) i. e. the wicked shall not continue to prosper in this world; that portion which is promised and assigned good men, felicity in this world, (though with a mixture of persecutions, yet godliness hath the promise of this life,) shall not be lasting or durable to the wicked, lest the righteous be thereby tempted to do as they do, to put their hand unto wickedness, as there it follows.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Lines] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cord. With cords they used to measure their grounds in surveys, Amos 7.17. thy land shall be divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by cord, and Zach. 2.5. in his hand was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cord of measure, or measuring cord; so 2 Sam. 8.2. And from hence, by metonymy, it comes frequently to signify any space or portion of land, that belongs to any. So Deut. 3.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All the territories of Argob; the Syriack read, all the tract; the Vulgar, all the region; the Chaldee, all the places of the Provinces of Argob. So Z●ph. 2.6. Woe to those that inhabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Vulgar, funiculus maris, the cord of the Sea; but the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shore of the Sea, and so the Arabic; but the Syriack, the Maritime tract, or region by the Sea side, i. e. Palestine. This therefore is the fittest rendering of the word, not literally, lines, but in the figurative sense, portions: and so the Targum reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lots, or portions; and so we read it Jos. 17.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not, one line, but one portion, as that is all one with one lot, foregoing; and so v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ten portions.  
V. 7. Reins] This verse hath some obscurity in it, which perhaps may be best removed by considering the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my reins instruct me. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of hoping, expecting, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  desiring, comes the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reins or kidneys, as the seats of desire. These by metonymy signify not only desires, but the secret or inward thoughts: as Psal. 7.10. when God is said to try the hearts and reins, i. e. all the desires and thoughts of the heart of any; so Jer. 12.2. thou art near in their mouth, and far from their reins, i. e. frequently spoken of, but seldom considered, or thought of by them. And in this sense, I suppose, it is to be taken here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for thoughts of the heart. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to chasten, to punish, to rebuke: so 1 King. 12.14. my father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastened you with rods, but I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will chasten you with scorpions: so Psal. 6.1. neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasten me in thy displeasure: so Deut. 22.18. the Elders of the City shall take him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall chastise him. And thus, I conceive, it is to be taken here, not for instructing simply, but for chastisement which is designed for instruction. The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin renders, castigant me, but 'tis hard to guests, how that word should so signify, unless from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to deal as with a child, to lead gently: but the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which makes it reasonable to conjecture the Chaldee reading to be mistaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chasten) my reins chastened me; and so the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chastened me, the Latin corripuerunt, rebuked, the Arabic, commo●nerunt me, and Apollinarius paraphrases it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was tamed, which is relative to chastisement. And then the meaning will be, my thoughts punish me, I have many afflicting thoughts in the night season, when I consider, and reflect upon my present state of distress, the difficulties that encompass me. For it is certain this Psalm was made by him in a time of distress, and that makes him begin with calling on God for preservation: and though the following verses are spent on another subject, yet what now succeeds, v. 8.9, 10. is all to this matter; his confidence that he shall not be left in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render hell, being an evidence, that he considers himself, as in that melancholy state at the present▪ So Job 19.27. where he refers to his present calamitous condition, his expression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my reins within my bosom fainted, or are consumed. And then we may probably resolve, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what sort of counsel it was, that, in the beginning of the verse, he saith God hath given him, and for which he praises or blesses him, even such as best agrees with chastising, such as he gives those children which he loves best, and for which our Saviour and his Apostles command us to rejoice, and bless and glorify God, and of which David himself acknowledgeth, that it gave him understanding (which is the meaning of counselling here, and accordingly the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making him wise or intelligent;) and that is affliction: not that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies punishing, or indeed any thing but counselling; but because affliction sent from God is expressly a doctrine, or lesson, or counsel, or admonition to them that are thus afflicted, and a means very proper to bring them to the most wise and sober thought, that in time of prosperity have forgotten themselves, and so wanted such kind of counsel.  
V. 9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Glory] Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my glory, and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my honour, (and the Syriack in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the LXXII. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my tongue, and so the Latin and Arabic, and Aethhiopic; and so Apollinarius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my tongue rejoiced. This some learned men attribute to their reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tongue, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my glory, words which have little affinity one with another in the letters of them. 'Tis more reasonable to resolve, that David in a Poetic writing should use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory, by metonymy, for those parts whereby God is glorified or praised; i. e. either the soul, or especially the tongue. So Psal. 36.12. that my glory may sing praise to thee, the LXXII. there render literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my glory; but sure it signifies either the soul, or tongue. So Psal. 57.8. Awake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII. render literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my glory; but in all reason, that signifies my tongue, so as to connect with singing, praecedent, and the Harp and Psaltery, following. So Psal. 108.1. I will give praise even with my glory, i. e. my tongue: and so, I suppose, Psal. 149.5. Let the pious or holy ones rejoice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. in glory, i. e. in or with the tongue, that so it may connect with what follows, Let them rejoice in their beds, Let the praises of God be in their mouths. And thus no doubt it signifies here; and the praecedent mention of the heart] restrains it in this place to the tongue. And this being discerned by the LXXII. it was no fault in them to render it (according to the sense not letter) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my tongue.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Hell] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the condition or state of the dead, there is no question, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, or rather to that state: and in that sense the leaving his soul in it, or to it, is applied by the Apostle St. Peter, Acts 2.27. to the abiding of Christ in the state of separation of his soul from his body, from whence he arose or returned the third day, and so was not left in it, or to it. And in this sense both 〈◊〉. Peter there, v. 29. and S▪ Paul, c. 13.36. duly resolve, that this verse, of not being left in s●●eol, and not seeing corruption, was not appliable to David, for that he was dead and buried, and his Sepulchre remained with them till that day, c. 2.29. and again, he fell on sleep, and lay with his fathers, and saw corruption. This then being supposed, in respect of the grand and principally designed sense (the prophetical mystical, completed only in Christ, and not in David) there may yet be a first, but less eminent sense, wherein it was also true of David, that his soul should not be left in scheol, nor this holy one of Gods (so David is oft called) see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  viz. so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies extreme distress, here in this life: so Psal. 116. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the distresses of scheol] signifies exceeding great distresses, interpreted by what follows, I shall find trouble and heaviness: and so as (in like manner) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render corruption, from the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth sometimes signify no more than great weakness, Dan. 10.8. (where 'tis opposed to vigour, and expounded by having no strength;) sometimes a pit, as that differs from death, Ezek. 19.4. where the Lion taken in their pit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (where the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their corruption,) was carried into Egypt, taken, but not killed; and so Prov. 28.5. Jer. 15.3. And then the meaning is, that he shall be certainly delivered by God from all those distresses. Or again, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies death, or final destruction, or deprivation of that state wherein any one is; as when of Capernaum 'tis said, thou shalt be brought down to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the Greek for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which we render hell, Mat. 11.23. the meaning is, that it shall be destroyed from being a City; and in proportion with that, to be left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or to scheol, and to see corruption (in the sense that the word is used, Psalm 107.20. when 'tis said of God, that he saved the Israelites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of their corruptions or destructions) will signify to be killed by his enemies, etc. to be turned out of that Kingdom, which God had designed him. This Saul earnestly endeavoured, but prevailed not: the same did Absalon afterwards: But God's promise to David, that he would bring him to the throne, and set of his seed on the throne after him, was certainly to be fulfilled, and in strength of that, he thus resolved, that his soul should not be left in this distress, to be swallowed up by it, or left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it, to be thus destroyed: neither of which import either his not coming to the grave, not dying at all, for, as St. Paul saith of David, after he had served the counsel of God in his generation, he fell asleep, and was laid with his fathers; nor that he should rise from the dead again, without rotting in the grave, for there he did thus continue saith the same Apostle, and saw corruption, and his sepulchre is with us to this day, saith St. Peter, Act. 2.29. And so this more eminent completion of the words, respecting resurrection from the dead, is reserved only for Christ, who lay not in the grave so long, as that by the course of nature his body should putrify, which it would have done, if it had continued in the state of death above three days, according to that which Lazarus' sister saith of him, by this time he stinketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for he hath been dead four days. To the same purpose the last verse of the Psalm is applied by St. Peter, Acts 2.28. and so, though it have one literal sense belonging to David (so as the way of life] may denote means used by God for his preservation, and God's presence or countenance] his favour and providence, and his right hand] the regal power conferred on him, and secured to him by God;) yet it must be resolved to have another, more principal, ultimate, and withal more literal sense also, respecting the raising of Christ to life, ascension to Heaven, the place of God's peculiar presence and vision, and the setting him at God's right hand, in equality of power and glory with him, and that simply to endure for ever; which cannot, but in a limited sense, be affirmed of David. These three verses being so expressly applied by the Apostle to this prophetic sense, there can be no doubt of it: But the former part of the Psalm, no way appearing to be throughout interpretable of Christ, yet fitly belonging to David, it was necessary thus to assign a first literal sense to the whole Psalm, wherein it might connect and accord every part with other, and not so to sever the three last verses from the rest, as that those should belong to Christ only, and not to David, whereas the former part (at least some branches of it) belong to David only, and not to Christ.    

The Seventeeths PSALM.  
A Prayer of David.  
Paraphrase. The Seventeenth Psalm is an earnest request by David commenced to God, for deliverance from all his oppressors and persecuters.  
1. Hear 
‖ or, O God of righteousness, or righteous God.  the right, O God, attend unto my cry; give ear unto my prayer, that goeth not out of feigned lips.  
Paraphrase. 1. Thou, O God, art a most righteous Lord, the refuge and defence of all innocent persons: be thou pleased to attend to, and grant my humble request, to receive with favour the affectionate prayers that I now address unto thee.  
2. Let my sentence come forth from thy presence; let thine eyes behold the things that are equal.  
Paraphrase. 2. By thee I desire my cause may be heard and sentenced, and that according to the justice of it, thou wilt undertake the patronage thereof, to plead for me, or to judge on my side, and to protect me against mine adversaries.  
3. Thou hast proved mine heart, thou hast visited me in the night, thou hast tried me and 
* hast not found; have thought, and my mouth hath not transgressed.  shalt find nothing: I am purposed that my mouth shall not transgress.  
Paraphrase. 3. For thou, Lord, knowest the sincerity of my heart, thou art the searcher of the secretest thoughts and depths of the most deceitful breasts; and accordingly thou hast examined me to the utmost. In the night, when the darkness hath concealed me from the eyes of men, (and so taken off those disguises, which men put on their deeds of the day, their more public actions) and at once offered me all the temptations and occasions of doing, or at least thinking ill, which perfect secrecy can suggest, thou hast still been present to my greatest privacies, to discover, if there were any close evil, any unsincerity in my heart. Again, thou ha●t tried me with afflictions, as the Metallists try their Gold, (and many that appear very pious men in times of prosperity, in time of persecution fall away, are found to be mere dross, when they are cast into the fire, put to this sharper trial.) And in both these ways of probation, I hope, I have approved myself to thee, that my tongue and my heart have gone the same way, and so that there is no deceit or unsincerity in me.  
4. Concerning the works of men, by the words of thy lips I have kept me from the paths of the 
† or, violent.  destroyer.  
Paraphrase. 4. As for the practices of the world, thy commandments have kept me from any communion with them: when opportunity offered me temptations, when I might have had security from the eyes of men, (when Saul fell too into my hands, that I had nothing to restrain me from using violence to him, but only thy command to the contrary, in making him King, and when I was persuaded and incited to it, 1 Sam. 26.8.) yet in pure obedience to thee, I have carefully kept myself from this, or any other disloyal or unlawful practice.  
5. 
‖ By holding up my goings in thy paths, my feet have not tripped, or shaken.  Hold up my goings in thy paths, that my footsteps slip not.  
Paraphrase. 5. Thou, by thy special grace, joined with thy directions what was my duty to do, hast upheld me in those ways which are acceptable in thy sight; and by the strength of this mercy, and these aids of thine, I have been constantly supported, and kept steady from stumbling or falling.  
6. I have called upon thee, 
* because thou hast heard me.  for thou wilt hear me, O God; incline thine ear unto me, and hear my speech.  
Paraphrase. 6. And as oft as I have made my humble addresses to thee, thou hast not failed to grant them. This gives me full confidence now to come unto thee for thy support and relief. O merciful God, be thou pleased to continue thy wont dignations to me.  
7. 
† Magnify thy mercies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Show thy marvelous loving kindness, O thou that savest by thy right hand them which put their trust in thee, from those that rise up against them.  
Paraphrase. 7. And 'tis not my innocence I depend on, (for though in this matter of my dealings with them that are mine enemies, I can clear myself, yet my many other sins make me uncapable of using any such plea; but 'tis thy mercy and pardon to sinners that I confide in, and thy mere pity and compassion to those that want thy relief. Be thou pleased then to exercise these thy mercies toward me, in that high and wonderful degree, that thou art wont to do to those that place their full affiance in thee. Thou, Lord, art the deliverer of all such, thy title it is to be so, and thy customary goodness, solemnly and constantly to interpose thy power for such, against the malice and machinations of all their adversaries: vouchsafe the same wont mercy of thine to me at this time.  
8. Keep me as 
‖ the black of the apple of the eye. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the apple of the eye, hide me under the shadow of thy wings;  
Paraphrase. 8. Let thy watchful and tender providence sense and secure me from all dangers, after the same manner as nature hath provided eyebrows, and lids, and five tunicles, for guards to fence and preserve the black (that most tender part) in 
‖ the orbicular apple, which is in the midst of the eye. Chald.  the middle of the eye, that wherein the visive faculty is placed (and best represents the seat of Majesty, or regal power, which hath the oversight and government of the whole body;) or as any bird preserves her young ones from the vulture by covering them under her wings.  
9 From the wicked that 
† spoil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  oppress me, 
* my enemies encompass against me with the soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from my deadly enemies who compass me about.  
Paraphrase. 9 And that especially at this present time, that I am so distressed and straitened by enemies, that vehemently hate me, and surround me with all eagerness, to get me into their power.  
10. 
‖ With fat have they shut-up their mouths, they speak  They are enclosed in their own fat; with their mouth they speak proudly.  
Paraphrase. 10. Their greatness and prosperity makes them insolent, and accordingly they threaten high, resolve, and breath nothing but destruction against me.  
11. They have now compassed us in our steps; they have set their eyes 
* to cast me down to the ground.  bowing down to the earth.  
Paraphrase. 11. And having now brought me to some straits, they are absolutely resolved to subdue and destroy me utterly.  
12. 
† His likeness is as of a Lion, he desires to ravine, and as of a young Lion lying in his den.  Like as a Lion that is greedy of his prey, and as it were a young Lion lurking in secret places.  
Paraphrase. 12. Just as an hungry ravening Lion, when he comes in view of his prey, or as a young Lion not yet got out of the den, when any innocent sheep, or other beast of the field comes within reach of him.  
13. Arise, O Lord, 
‖ prevent him.  disappoint him, cast him down; deliver my soul from the wicked, 
† or, by the sword.  which is thy sword.  
Paraphrase. 13. And unless thou, O Lord, shalt be pleased to interpose to stop them in their course, to bring them down, to appear as a champion with a sword in thy hand thus timely to deliver me, I shall certainly be destroyed and devoured by them. Be thou therefore pleased, I beseech thee, thus to do, hasten to my defence, and rescue me from these wicked men; These men, I say, the rich and great men of the world, who have all their good things allowed them by thee in this life▪ and so here have all riches and plenty, and having a numerous posterity, have wealth also sufficient not only to enjoy themselves, but also to leave abundantly to their children (as having no care of charity or mercy to others, on which to exhaust any thing.)  
14. From 
* the men by thy hand O Lord, from the men—  men which are thy hand, O Lord, from men of the world, which have their portion in this life, 
‖ and from thy treasure, or with thy good things, thou fillest their belly; they have plenty of children, and leave the remainder of their riches to their little ones.  and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes.  
15. 
† I will through righteousness behold thy face: I shall be filled at the awaking of thy glory.  As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake with thy likeness.  
Paraphrase. 15. Meanwhile I will adhere to thee, and constantly perform my duty, and thus wait, till thou shalt be pleased graciously to reveal thyself unto me; not doubting, but thou wilt, in thy good time, stir up thy power for my rescue: and then I shall be abundantly provided for, I shall want nothing.  

Annotations on Psal. XVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Right, O God,] It is not agreed among the ancient Interpreters, to what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness belongs and connects. The Latin reads, justitiam, righteousness, (and so the Arabic) and that connects it with [hair,] Hear the Justice, or righteousness, or right; and so Apollinarius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hear my just cause. But the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness, and then it coheres with [hear] again, Hear in justice, or righteousness, O Lord. But the LXXII. join it with [Lord] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O Lord of my righteousness, as in the beginning of the fourth Psalm; where though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my righteousness, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, yet these may be all one; and so the LXXII. might think fit to render it more explicitly (not reading otherwise than we have it, but) thus expressing their understanding of it, whereas the Syriack more exactly (joining it, as they do, with Lord) read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O holy Lord; as Lord of righteousness, is righteous Lord, and righteousness in God is all one with holiness. And this seems to be the fittest rendering of it, according to the sense, O righteous Lord, or more literally (but to the same purpose) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord of righteousness. The Jewish-Arabick translator reads, O Lord of Justice or equity.  
V. 3. Thou hast tried me] Some difficulties there are in this v. 3. First, what is meant by trying. But that is soon resolved; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies exploring, such especially as is of metals by fire, Psal. 66.10. and of men by temptations, or afflictions, Isai. 48.10. and accordingly the LXXII. here render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hast cast into the fire, in the same notion in which we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 4.12. for tribulation or affliction, and that as a special season to try the sincerity of those, who have in times of prosperity made greatest professions of piety, but oft fail, when they meet with pressures in his service. This trial as of Gold in the Fire, is here thought fit to be added to that former of visiting him in the night, when the eyes of men being shut out, his thoughts and actions were most free, and undisguised, and such as come from the very heart; which cannot so surely be said of his day-actions, which are oft awed by the eyes of men. And God by examining him by these two ways, visiting his night-thoughts, and trying him by afflictions, must needs know if there be any insincerity in him. The next difficulty is, what is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not find: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and that may be discerned by remembering what was noted Psal. 10. note l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sought and not found, proverbially, for that which was not at all, but was lost or destroyed utterly. In proportion with which, for God to try, and not find, is a phrase to signify sincerity and uprightness, without any such mixture, as is wont to be discovered by trying (i. e. melting any metal) without any dross, i. e. hypocrisy, in him. This the LXXII. have expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iniquity hath not been found in me: and to the same sense the Syriack, and Arabic, and Latin, not much mistaking the sense, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iniquity, is that dross which is wont to be discovered by tentation, but yet probably reading the verse otherwise than now the punctation will permit, and 1. taking the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitavi, from the latter part of the verse, and reading it with other points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my thought (which is oft used in the ill sense, and so sometimes rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iniquity, Leu. 19.29.) and 2. removing the other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mouth shall not transgress, with which the verse concludes, to the beginning of the following verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that my mouth may not speak the works of men. But the reading which we retain is surely the true, and is so acknowledged by the Chaldee Paraphrase, which explaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not find corruption, renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I thought, my mouth shall not transgress] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have thought ill, my mouth hath not transgressed. This therefore being resolved to be the reading, the last difficulty is, what will be the meaning of the Hebrew phrase. And 1. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though it be oft taken in an ill sense, and so understood here by the Chaldee, yet 'tis sometimes in a good sense, as Prov. 2.11. (where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that verb is by us duly rendered discretion, by the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good counsel, and so by the Syriack, a good mind, and by the Arabic, firm counsel;) and sometimes indifferently neither good nor bad, and so in that place 'tis rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought simply. And thus I conceive it signifies here: for if it were evil (as the Chaldee supposes) that he thought, how could he be acquitted by Gods proving of his heart, where that evil thought would have been found, and have accused him rather? The more certain meaning then of the words will be this, I have thought, and my mouth shall not transgress it, i. e. my mouth and thoughts shall, or (as the future is oft taken for the past, oft for the present) do go, or have gone together. The deceitful man, or the hypocrite thinks one thing, and speaks another; but the sincere and upright (such as David here avows himself to be, and appeals to God's strictest scrutiny to judge if he be not) hath his tongue and heart going still together, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and not one outgoing (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pr●teriit, transiit) the other. This sense is acknowledged by the learned Sebastianus Castellio, who renders this latter part of the verse, none deprehendes me aliud in pectore, aliud in ore habere, thou shalt not find me to have one thing in my breast, another in my mouth. And so this is the full meaning of that which is by the Psalmist, after his manner, more concisely expressed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. The destroyer] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break, or break through, is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thief or violent person, and so here it may signify all the violent wicked practices of the world. The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong man, or violent person, probably to denote the swordman, such as Abishai, that exhorted David to kill Saul, 1 Sam. 26.8. But the LXXII. as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rupture, render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rough, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have taken heed of (so I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is there to be rendered) the rough, or harsh ways; not in the sense wherein the Latin seems to have understood them, custodivi vias duras, I have kept the hard ways, but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to take heed of, and so to avoid, to which the Syriack agrees, thou, say they, hast kept me from the evil ways.  
V. 5. Hold up my goings] the chief doubt in this verse is▪ how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be rendered. That it is the infinitive mood from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulcivit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to support, or establish, or hold up, there is no doubt. But this infinitive is elsewhere frequently taken in the sense of the imperative: and so here the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustain, or confirm thou; and so the LXXII. and the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfice, Perfect my goings. The Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou hast established— but the Arabic, that my rising (or going) might be strengthened in thy paths. Which reading of theirs seems to be founded in the infinitive sense, which is often thus expressed by [ut, that▪] And indeed this of the infinitive, as it is the most simple, so it seems to be most agreeable to the context, and connects best with the former verse. For there he had set down his steadiness, in not being drawn by any temptation to the ways of the violent: together with the means by which he continued so steady, the power of God's law, called there the words of God's lips, and his adhering constantly to it, the conscientious observing of all his commandments. And to that same sense this verse will be best expounded in the infinitive, thus; By confirming (i. e. by God's confirming) my steps or goings in thy paths, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the infinitive signifies in the notion of a Latin gerund) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural signifies) have not been moved: And so there is no ellipsis in them, the sense perfectly current, and exactly agreeable to the former verse; God's paths here being all one with the words of his lips there, (the ways that God commanded him to walk in) and his not being moved, all one with his not being wrought on by temptations, to go on with the violent in his ways. And thus the interlinear understands it; sustentando gressus meos in orbitis tuis, non nutarunt pedes mei, by holding up my goings in thy paths, my feet have not gone aside, or tripped.  
V. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thou wilt hear me] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed in the future here, and so is the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they render it literally, thou shalt receive. But 'tis very ordinary with both Hebrew and Chaldee, to use the future's in the praeter tense; and so the LXXII. here render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast heard, and so the Syriack and Latin, and Apollinarius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast heard my voice. And so 'tis most probably to be understood as a second argument to enforce his petition to God for his defence and deliverance, in the following verses. The first argument had been taken from the sincerity of his own heart, and uprightness of his actions, the qualification to make him capable of God's defence, and this v. 1, 2, 3, 4, 5. And now this second is from God's former mercies, which are generally pledges of future: Deus donando debet, saith Cyprian, God by every donation of mercy makes himself debtor of more to him that worthily receives them: and so the words will be best read to this sense, I have called upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast heard me.  
V. 7. By thy right hand] The only doubt in this v. 7. is of the rendering the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The LXXII. rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [thy right hand] do join it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, resist,] and then the construction lies thus; Thou that savest those that trust in thee from them that oppose thy right hand, meaning the counsel and purpose of God, (called God's hand, Act. 4.28.) to make David King. And thus the Latin understand it, resistentibus dexterae tuae, those that resist thy right hand; and the Syriack, those that rise up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against thy right hand. But the Chaldee put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against them after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that rise up, and so leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify [by thy right hand;] which then must join with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour, thus, Thou that deliverest by thy right hand them that trust in thee, from those that rise up against them. And so Apollinarius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By thy strength (that is the meaning of his right hand) delivering all those that trust on thee. And this is retained by our English, and is the most probable reading.  
V. 9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Deadly enemies] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here deserve to be considered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies soul and life, so oft it denotes the passions of the sensitive soul, and is rendered rightly will or desire: so Psal. 27.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the same that here) signifies into the will or desire of the enemy; and so Psal. 41.2. deliver him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the will of his enemies. And then being here in the same form, and joined with enemies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies with the soul, it most probably will be taken in the same sense, vehement, or passionate, earnest enemies, or that with all their desire and intention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompass or surround, or make a ring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against me. And thus the Chaldee understand it, and paraphrase it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the desire of their souls.  
V. 10. Enclosed] The difficulties of this verse will be removed, if we join 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their mouth, to the precedent, not the subsequent words, thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fat have they shut up their mouth: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a Poetical or Proverbial speech for haughtiness or pride, caused by wealth or great prosperity. That is frequently expressed by fat; Jeshurun waxed fat, i. e. rich and prosperous: Their eyes swell or stick out with fat, Psal. 73.7. to signify their abundance, as it there follows, they have more than their heart could wish. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle, rich men are very arrogant despisers of others; and so it follows here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they speak proudly, or fastuously. Thus the Chaldee appear to have understood the verse, who paraphrase it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their wealth is multiplied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their fat they have covered their mouth; exactly answerable to the Hebrew (though the Latin render it otherwise, adipe suo operti sunt, ore suo loquuntur magnifica.) and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have spoken great or magnific, i. e. proud things. And the Syriack came near it, so as to join 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mouth] with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut,] rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut their mouth which speaketh boasting, but quite leaving out the fat in the beginning of the verse. The LXXII. indeed divide it otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have shut up their fat; rightly rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which in the active must be so rendered, have shut up, not with the Chaldee in the passive:) but then joining with it (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their mouth, but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their fat, they have rendered it unintelligibly, they have shut up their fat; ('tis hard to guests what they should mean by those words) and so have the Latin that follow them, adipem suum concluserunt. The Arabic hath rendered it with more sense, their fat is grown thick, or hard: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the active is not favourable to that. The literal rendering is most intelligible, they have shut up or stuffed their mouth with fat; o'er obesitate farcto superbè loquuntur, saith Sebastianus Castellio, having stuffed their mouth with fat, they speak proudly. And to this rendering I adhere, as being the most simple, and least forced.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Bow▪ down] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be easily resolved, by observing the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for inclining, or bending, or casting down; and so being here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the earth, it literally imports casting down upon the earth: not applying it to their eyes praecedent, (as the LXXII. (with the Latin) seem to do, and from them Apollinarius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they bowed down and fastened their eyes upon the ground;) but to him whom they besieged, in the former part of the verse, i. e. the Psalmist, who makes this complaint: they now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have encompassed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our steps, laid wait for him as he went, and at last enclosed, or encompassed him; and having done so, set their eyes (a phrase for steadfast resolving, or enterprizing any thing) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast down to the earth. So the Syriack understood it, they set their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might lay me along on the earth, (and so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to extend, or lay along:) and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad diffundendum (not as 'tis rendered, ut se diffundant,) to pour out upon the earth: and the Arabic to the same sense, they fixed their eyes, that they might beat, or strike me upon the earth; and then this is a ready intelligible meaning of the words.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Like as a Lion] Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his likeness, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was like, the LXXII. seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verb, and from another notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel, for cogitavit, intentus fuit, thinking intently on any thing; and accordingly they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they thought intently on me, (and the word is oft used for imagining mischief, 2 Sam. 21.5. that devised against us that we should be destroyed, and Jud. 20.5. thought to have slain me:) And the Arabic sounds this way, They met me as a Lion— But the Chaldee and Syriack render it in the notion of likeness, and so it must be understood. And then the most literal rendering will be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his likeness as of a Lion. And then it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he desires to tear or ravin. The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ready for prey, as when he is hungry, he is supposed to be. And then the rest of the verse follows readily, and as of a young Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelling, or abiding in his den;] which though it go not out, seizeth on all that comes thither: and so his enemy's design and threaten to seize on him, now they have gotten him as they think, in their power.  
V. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Disappoint] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to anticipate and prevent, is▪ here duly rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, get before them, and is here adapted to the Lion making after his prey, v. 12. and under that resemblance, to David's enemies, which are now ready to seize upon him, v. 11. if God do not interpose his power, get before them, and, as it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trip up their heels, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curvare, to bow down, and in Hiphil prosternere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make bown down, i. e. to throw down,) and so keep them from seizing on him.  
V. 13. Sword] 'Tis matter of some doubt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Sword, here belongs. It may possibly by way of apposition connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked, and then our English renders it according to sense, from the wicked, which is thy sword. But none of the ancient interpreters understood it thus. The Chaldee have thus paraphrased it; Deliver me from the wicked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to be slain by thy sword: the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; from the wicked, and the sword (meaning the sword of the wicked:) the LXXII. reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from them the Latin, frameam tuam, thy sword, are not intelligible. The Arabic having rendered it [& à gladio tuo] with the insertion of the Copulative [et,] add by way of explication, nempe ab inimicis tuis, to wit, from thine enemies, thus rendering the beginning of the next verse. And the Aethiopick differs from all; Deliver my soul from the Lance; (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked, reading perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Arabic signifies a dart or lance) thy sword be upon the enemies of thy hand (joining with it, as the Arabic did, the beginning of the next verse.) In this variety there may be place of conjecture: and then it will not be improbable, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy sword, should here be considered as the instrument of his deliverance, and so joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver me, thus, by thy sword deliver or rescue me from the wicked. This perfectly agrees to the context, where the enemy, as a hungry Lion, is ready to seize on David, as his prey, if some valiant champion with his sword in his hand do not arise, and outrun, and trip up his heels, and so rescue him out of his hands. And for this David hath none to rely on, but God, and therefore to him he cries, that he will thus speedily interpose, and deliver him.  
V. 14. Thy hand] By the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (see note m.) in the former verse, 'twill not be difficult to resolve of the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  There, that being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver me] was to be rendered gladio tuo, with thy sword; and in the same manner will this here, deliver me by thy hand: just as v. 7. God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour, or he that delivereth and saveth by his right hand. And this perhaps to be connected with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sword, by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby two things are put severally to signify but one, sword and hand, to signify a drawn sword, which is fit for such a present rescue as David now stands in need of. There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked, here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the men in the next words, specifying what men he means, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the age, i. e. worldly men; and those described largely and poetically (in the ensuing words to the end of the verse) to be such as have all things to their will, are very plentiful and prosperous, they and their posterity. In their description, 1. occurs their having their portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vitis: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this the Chaldee renders in life eternal, but the LXXII. (and so the Syriack and Arabic and Latin) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in this life of theirs; and so 'tis certain the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (there being no singular) signifies life simply. 2. Follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— and thou shalt fill their belly with thy good things, so in sense it may be rendered, or from thy hidden things, i. e. thy treasury, for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay up or keep, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. any thing that is thus laid up or kept, 2. a treasury wherein 'tis laid up. In the latter sense it must be rendered from thy treasury; in the former, with thy good things, i. e. with all the wealth of this world, that God bestows on any. As when we are bid not to lay up our treasures upon earth, Mat. vi. the meaning is clear, not to lay up our goods there, (of which the several sorts are there pointed at, by the moths corrupting, and the rust, and the thiefs breaking and stealing;) but by works of mercy to lay up our goods in Heaven, bestowing them on God, and the poor for God's sake. And these in the parable of the rich man in the Gospel are thus styled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his portion of good things which he received in this life; and proportionably here is their having their portion in this life, and their being filled with good things or treasure. So the Chaldee render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hiding of good or hidden good; the Syriack and Arabic, with thy treasures: but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more literally; and so the Latin, absconditis tuis, with thy hidden things: but none have thought fit to put both hidden and treasures, either of them signifying the other, and both of them those things that in the world are accounted good, and so are laid up and kept by the men of the world. 3. 'Tis added, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have plenty of children, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to abound with any thing: not as the Chaldee, and Syriack and Arabic are rendered, their children are filled; but as in the Hebrew, so in the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abound in children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are filled with children, (saturati sunt filiis, saith the Latin) which it seems was anciently miswritten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Swines-flesh, and so followed by the Arabic Translation, and by the Roman Psalter, and so found in Arnobius and others of the ancients from that mistake of the amanuensis. What follows of their leaving the residue or remainder (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) of their substance to their babes, is but a farther expression of their abundance; having such plenty for themselves, that they have much to spare, which yet they dispense not in any part to those that want, but reserve it all for their posterity: and so this is another part of the character of the worldly great and rich man; Lazarus at his door, might not have so much as the crumbs that fall from this rich man's Table.  
V. 15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Righteousness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems best to be rendered here, by or through righteousness, per justitiam saith Castellio, as by the condition, on which he may expect the return of God's mercy here, or the eternal vision of him hereafter; which, saith the Apostle, no man shall attain to without peace and holiness, parts of this justice or righteousness. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse, it is diversely rendered by the ancient interpreters. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy faith: but the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Latin and Arabic, thy glory; and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of thy countenance. But the difficulty is, to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in evigilando, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at the awaking] shall belong. The Chaldee apply it to David; when I shall awake, I shall be satisfied with the glory of thy countenance, and so it hath truth, in respect of the resurrection of the just, and that not unfitly opposed to the abundance of the worldly men, v. 14. in this life. But all the other interpreters agree in applying it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy glory: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the appearing of thy glory, say the LXXII. cum apparuerit gloria tua, the Latin; (and so the Arabic and Aethiopick,) when thy fidelity shall awake, saith the Syriack. And so most probably it is to be understood; by [Gods glory awaking] signifying his glorious and powerful interposition to his present rescue from his enemy's hands, and not deferring to relieve and avenge him till the resurrection. And thus the learned Castellio took it; tum satiandus, cum tua experrecta fuerit imago, I shall be satisfied when thy likeness shall be awaked.    

The Eighteenth PSALM.  
TO the Chief Musician, a Psalm of David, the servant of the Lord, who spoke unto the Lord the words of this Song, in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul; and he said,  
Paraphrase. The Eighteenth Psalm was indicted by David in commemoration of the many victories, and now quiet settlement in the Kingdom of Israel and Judah, which God had bestowed on him by his powerful interpositions for him, in subduing the Philistims, Syrians, Moabites, and Ammonites, that rose up against him, in quieting the Rebellion of Absalon, (soon after which it is recorded, 2 Sam. 22.) but especially in rescuing him out of the malicious bloody hands of King Saul. This he composed, and committed to the perfect of his Music, to be sung on 
‖ for all the days wherein God had delivered him— Chald▪ Paraphr.  solemn days, for the commemorating of these deliverances and victories. And these were the words of it.  
1. I will love thee, O Lord my strength.  
Paraphrase. 1. O blessed Lord, I acknowledge thee to be the sole Author of all my deliverances and victories; and so by all obligations imaginable I stand engaged, most passionately to love, and bless, and magnify thee, to pay all the affections of my whole soul, a due tribute to thee: and this I do, and am firmly resolved to do all my days.  
2. The Lord is my 
‖ refuge.  rock, and my fortress, and my deliverer, my God, 
* my rock. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  my strength, in whom I will trust, my buckler, and the horn of my salvation, and my high tower.  
Paraphrase. 2. To thee I have in all my distresses made my resort, as to a place of perfect strength, till a mighty champion to rescue me, and thou hast never failed to answer me in these addresses. O my God, thou hast been a place of strength and security unto me▪ and on that account I have always had confidence, and cheerful expectations of deliverance, whatsoever my dangers have been; thou hast been my sure safeguard, so that I have needed no other shield, my mighty deliverer (see note on Luk. 1. n.) and my most impregnable fort or castle.  
3. I will 
* praise, and call upon the Lord, so—  call upon the Lord, which is worthy to be praised, so shall I be saved from my enemies.  
Paraphrase. 3. If I am distressed, or assaulted by my adversaries, I have then my sure sanctuary to resort unto. To him I come with acknowledgements of his abundant mercies formerly received from him, the essays of his power and readiness to relieve me, and withal the pawns and pledges of them for the future; and to my songs of praise, I add my humblest requests and supplications for deliverance: and doing thus, I never fail of my returns from God, never miss the deliverance that I stand in need of.  
4. The 
† cords.  sorrows of death compassed me, and the floods of ungodly men made me afraid.  
5. The 
‖ cords.  sorrows of hell compassed me about, the snares of death prevented me.  
Paraphrase. 4, 5. When whole Armies of bloodthirsty enemies closed me on every side, ready as a torrent to overwhelm 〈◊〉, ●d ●ere very terrible in that appearance, when their designs were even come to their desired Issue, and there was no visible way of my escape or preservation▪  
6. In my distress I called upon the Lord, and cried unto my God: he heard my voice out of his Temple, and my cry came before him, even unto his ears.  
Paraphrase. 6. In these straits immediately I made my address to God and most passionately poured out my requests before him: and he from Heaven, that place of his peculiar residence, (and therefore the sanctuary whence all re●●u● come, a● the place to which all petitions are brought,) afforded me a speedy audience, considered, and immediately granted my desires.  
7. Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.  
8. There went up a smoke out of his nostrils, and fire out of his mouth devoured, coals were kindled by it.  
9 He bowed the Heavens also, and came down; and darkness was under his feet.  
10. And he road upon a Cherub and did fly; yea, he did fly upon the wings of the 
‖ See Psal. 104. note c.  wind.  
11. He made darkness his secret place: his pavilion round about him were dark waters and thick clouds of the skies.  
12. At the brightness that was before him his thick clouds past, hailstones and coals of fire.  
13. The Lord also thundered in the heavens, and the highest gave his voice, hailstones and coals of fire.  
14. Yea, he sent out his arrows and scattered them, and he shot out lightnings and discomfited them.  
15. Then the channels of waters were seen, and the foundations of the world were discovered; at thy rebuke, O Lord, at the blast of the breath of thy nostrils.  
Paraphrase. 7, 8, 9, 10, 11, 12, 13, 14, 15. And then speedily he expressed his great displeasure and wrath against my adversaries: a most dreadful thing, the wrath of an allpowerful God, able to set all the world on trembling, and not so only, but even to set it on fire and consume it, (see Exod. 20.18. and Heb. 12.29.) Then might you discern him interposing his hand for the discomfiting my enemies, as signally as if he had descended in a black thick cloud with a mighty wind, and appearance of Angels in mining garments, (as we read of his exhibiting himself, Num. 9.15. Mat. 9.7. Heb. 12. 1●.) with tempestuous showers of hail and fire, (such as Jos. 10.11. Exod. 19.23.) with thunders and lightning; all these on purpose (as with arrows and fiery darts) to annoy and pursue them: and finally, with the same notoriety of his presence, as when the waters of the Sea were driven back by a strong East wind, and the deep turned into dry ground, Exod. 14.21, 22. to give the Israelites a safe passage out of their thraldom, and to drown the Egyptians.  
16. He sent from above, he took me, he drew me out of many waters.  
Paraphrase. 16. And thus did he, as by a party sent on purpose from Heaven, deliver and rescue me from 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many people, Chald.  the multitude of my adversaries.  
17. He delivered me from my strong enemy, and from them which hated me, for they were too strong for me.  
Paraphrase. 17. And this at a time when they wanted neither power nor will to destroy me, being much superior to me in strength, had not he thus seasonably come to my rescue.  
18. They prevented me in the day of my calamity; but the Lord was my stay.  
Paraphrase. 18. When my distress was greatest, (see note on Psalm 17. k.) and all humane aids were obstructed by them, than God, by his own special providence and interposition sustained and supported me.  
19 He brought me forth also into a large place: he delivered me, because he delighted in me.  
Paraphrase. 19 He freed me from all my straits, restored me to a prosperous condition: and this upon no other account, but only of his kindness and mercy to me.  
20. The Lord rewarded me according to my righteousness: according to the cleanness of my hands hath he recompensed me.  
Paraphrase. 20. Thus hath God vindicated my uprightness, and given me at last those returns which were answerable to the justice of my cause.  
21. For I have kept the ways of the Lord, and have not wickedly departed from my God.  
Paraphrase. 21. As seeing that indeed I have not knowingly transgressed any command of his, (save only in the matter of Uriah, for which he repented, and obtained pardon from God, 1 King. 15.5.)  
22. For all his judgements were before me, and I did not put away his statutes from me.  
Paraphrase. 22. But have observed his statutes diligently, never refusing to be ruled by any of them.  
23. I was also upright before him, and kept myself from mine iniquity.  
Paraphrase. 23. And by so doing preserved my innocence, and guarded me from compassion of any sin. (This still, according to Scripture stile, to be understood with exception of the matter of Uriah.)  
24. Therefore hath the Lord recompensed me according to my righteousness, according to the cleanness of my hands in his sight.  
Paraphrase. 24. And accordingly hath God, out of his abundant mercy to me, accepted and rewarded my uprightness, and given testimony to the sincerity thereof.  
25. With the merciful thou wilt show thyself merciful; with an upright man thou wilt show thyself upright;  
26. With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward.  
Paraphrase. 25, 26. For God is a most just impartial rewarder, sees the heart, and accordingly recompenses. To a merciful pious man he makes returns of mercy and pity; to the upright he will administer justice, vindicate his cause from the oppressor and injurious. He that keeps himself pure from sin, with him God will deal most 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure, signifies also just and faithful.  faithfully; perform his promise to him exactly; never leave any degree of goodness in him unrewarded. And on the other side the rule holds as true, that those that deal frowardly and stubbornly with God, shall be sure to be opposed and punished by him. (See note on Mat. 9 k.)  
27. For thou wilt save the afflicted people, and wilt bring down high looks.  
Paraphrase. 27. For it is Gods constant method, to relieve the oppressed, and destroy (in his due time) the oppressor, be he never so confident.  
28. For thou wilt light my candle: the Lord my God will enlighten my darkness.  
Paraphrase. 28. And on this ground I have built my confidence, that how hopeless soever my present condition can at any time be, the powerful Lord of Heaven, and my gracious God, will rescue me out of it.  
29. For by thee I have run through a troop; and by my God have 
‖ or, taken a fort.  I leapt over a wall.  
Paraphrase. 29. By him I have been enabled to subdue and bring down the strongest forces.  
30. 
† God's way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for God, his way is perfect: the word of the Lord is tried: he is a buckler to all that trust in him.  
Paraphrase. 30. He is most just and faithful, his promises without all deceit or possibility of failing: he will certainly protect all those that rely and depend on him.  
31. For who is God, save the Lord? or who is a rock save our God?  
Paraphrase. 31. This cannot be said of any other. The deities of the heathens are not able to yield them any defence, nor any, but the one God whom we adore.  
32. It is God that girdeth me with strength, and maketh my way perfect.  
Paraphrase. 32. From him I have received all my strength, to him I acknowledge it wholly due, that I have been preserved in safety.  
33. 
* He fitteth, makes even—  He maketh my feet like hind's feet, and setteth me up upon my high places.  
Paraphrase. 33. When I was pursued by Saul, he enabled me by swiftness of flight to escape to the wilderness and mountains, and so to secure myself.  
34. He teacheth my hands to war, so that a bow of steal is broken by my arm.  
Paraphrase. 34. At other times he gave me strength for battle, and enabled me to obtain most wonderful victories, (by mine own hand on Goliath, on all other my enemies by my armies.)  
35. Thou hast also given me the shield of thy salvation, and thy right hand hath holden me up, and thy 
† care▪ or discipline.  gentleness 
‖ or, hast thou multiplied to me.  hath made me great.  
Paraphrase. 35. Constantly he hath protected me from all evil, ●n time of distress supported me, and at last, by his continued multiplied acts of providence, raised me to the greatest height.  
36. Thou hast enlarged my steps under me, that my feet did not slip.  
Paraphrase. 36. I am now by his mercy brought to a condition of safety, no enemies to distress or straighten me, no dangers to apprehend:  
37. I have pursued my enemies, and overtaken them: neither did I turn again till they were consumed.  
Paraphrase. 37. Having put all my enemies to flight, pursued my victory, and finally subdued, and destroyed them,  
38. I have wounded them that they were not able to rise; they are fallen under my feet.  
39 For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me.  
Paraphrase. 39 And all by that strength with which thou hast furnished me: my victories are all thy gifts of mercy.  
40. Thou hast also given me the necks of mine enemies, that I might destroy them that hate me.  
Paraphrase. 40. 'Tis thou that hast by thy wise and powerful providence subjected them to me. (See Jos. 10.24.)  
41. They cried, but there was none to save; even unto the Lord, but he answered them not.  
Paraphrase. 41. When thou wert thus their enemy, there was none to yield them any relief; the aid from heaven failed them, and no other would stand them in any stead.  
42. Then did I beat them as small as the dust before the wind: I did cast them out as the dirt in the streets.  
Paraphrase. 42. Being thus assisted by thee, I put to flight and destroyed all their forces.  
43. Thou hast delivered me from the strive of the people, and thou hast made me the head of the heathen: a people whom I have not known shall serve me.  
Paraphrase. 43. And now I am landed in a calm harbour, after all the storms that encompassed me, not only mine own Kingdom being quieted, but the neighbouring heathens, Philistims, Moabites, etc. added to my dominions.  
44. As soon as they hear of me, they shall obey me: the strangers shall 
‖ or, lie, or, yield feigned obedience to me.  submit themselves unto me.  
Paraphrase. 44. Some of them overcome and subdued by me, others through their dread of my power paying a feigned obedience to me;  
45. The strangers shall 
† languish, or consume 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fade away, and 
* move fearfully out of their holes, or fenced places.  be afraid out of their close places.  
Paraphrase. 45. And these living in a languishing condition of fear and dread, keeping close, not daring to appear abroad, for the terror that thy signal presence with me hath brought upon them.  
46. The Lord liveth, and blessed be my rock: and let the God of my salvation be exalted.  
Paraphrase. 46. Blessed and exalted be the name of the living Lord, which hath given me strength, and rescued me from all my distresses.  
47. It is God that avengeth me, and 
‖ destroyeth, or breaketh to pieces, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Chr. 22.10.  subdueth the people under me.  
Paraphrase. 47. All this work of execution on mine enemies, and of subduing them under me, is to be attributed to him only.  
48. He delivereth me from mine enemies, yea, thou liftest me up above those that rise up against me, thou hast delivered me from the violent man.  
Paraphrase. 48. To him therefore I desire to acknowledge both my rescue, and my victory over all the forces that have been raised against me.  
49. Therefore will I give thanks unto thee (O Lord) among the heathen, and sing praises unto thy name.  
Paraphrase. 49. And for this will I laud and magnify thy holy name among all the people of the world. And this shall be the sum of my lauds.  
50. Great deliverance giveth he to his King, and sheweth mercy to his Anointed, to David, and to his seed for evermore.  
Paraphrase. 50. O thou which hast wrought these wonderful deliverances for him whom thou hast set up on the Throne, which hast exalted me to this dignity, and since encompassed me with thy signal favour and mercy, and wilt perpetuate the same to all my posterity, that shall succeed me in the regal power, (if they continue to adhere faithfully to thee) and wilt at length show forth thy power and mercy, in a most illustrious manner in the Messias, the son of David, whose Kingdom shall never have end; To thee be all honour and glory and praise to all eternity.  

Annotations o● Psalm XVIII▪  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Rock] Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify a rock, and so is used, and rendered 〈◊〉▪ rock in most places; yet by Synecdoc● it sometimes signifies a tower, or fort, 2 King. 14. ●. because such are commonly, for security, built on rocks or hills; and by Metaphor also any 〈◊〉, to which any, whether Man or Beast, is wont to resort, because (as Psal. 104.18. is affirmed) to rocks and hills they are wont to fly from approaching dangers. Thus Psal●▪ 42.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my rock] is by the Chaldee rend● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hope, by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my 〈◊〉 ●er. So when Isa. 31.1. Israel is reproved for goi● down to Egypt for help, as to a refuge, it is said, ●. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ we render, his rock, or strong hold; it mu● 〈◊〉 his refuge (or those to whom he went down for help) shall pass away for fear. This therefore 〈◊〉 the fittest rendering of the word in this place; the primitive notion of rock being after 〈…〉 which signifies that exa●▪ and the ●doch● notion for a fort or 〈…〉 ●he ver●●ext wo● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tower, 〈…〉 and to that 〈◊〉 Chaldee agree, who 〈…〉 it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my for● 〈…〉 or strong hold for 〈◊〉 the LXXII▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my firmament, and 〈◊〉 the Latin (as Psal. ●0. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strength.) Apollinarius hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the same sense, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my confidence, or my hope. All which are meant to signify the Metaphorical, and not Original notion of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Worthy to be praised] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies laudatum, praised, and so it is rendered both by the Interlinear, and Castellio; but the meaning of it will be best resolved on by the ancient Interpreters, that have not followed the phrase so literally. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. praising I will call upon the Lord; not reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as some suppose,) but thus choosing to express the sense▪ and so the Latin, laudaus invoca●o; the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a song or hy● I pour out prayers; Apollinarius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praising thee with prayers, or joining my praises and re●, my doxologies and litanies together. But the Arabic more expressly, I will praise the Lord, and call upon him: and R. Tanchum, I will call upon him, and seek him with celebration and praise. And this, without question, is the meaning of the Poetic phrase, I will call on him being praised, i. e. I will first praise, then call upon him; praise him for his past mercies, and then petition for fresh: the uniting of these two being the condition, on which they may hope for deliverance from God. A like phrase we have in Latin, Laudatum dimisit, he dismissed him being praised; i. e. first praised him, than sent him away; and many the like.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Sorrows] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things, a cord, and a pang of a woman's travail; and which it signifies, must be resolved still by the context. 1. He●▪ where 'tis joined with encompassing, it is most fitly to be understood in the fo●er senses because ropes or cords are proper for that tu● as for holding and keeping in, when they are 〈◊〉▪ And thus I conceive it most proper to be ren●d in the next verse, where it is joined with ●ar as▪ 〈◊〉 which cords very well agree (see Psal● 140. ●. 〈◊〉 proud laid a snare for me, and co●) but p●gs 〈◊〉 avail do not. The Chaldee indeed paraphrase it in that other sense of pangs, distress hath compassed not as a woman in travail, which hath not strength to bring f●▪ and is in danger to die; and the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pan● of death▪ But it is usual for them thus to do, when the same Hebrew signifies 〈◊〉 Greek words, to take one of them for the 〈◊〉 and according 〈◊〉 from them taken by St. Luke, 〈◊〉 2.24. 〈…〉 ●ntion of losing and 〈◊〉 hol● 〈…〉 restrein it to the other 〈◊〉 of 〈…〉 pangs, (see Annot. ●on Act. ●.) 〈…〉 reads 〈◊〉 ●re, and the 〈…〉 Cords. And in the next verse the Chaldee 〈◊〉 the same word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troop, 〈…〉 which may well be the meaning of the stive expression; for a company (which we call 〈◊〉 ●●nd) of soldiers, much more an army, encompass 〈◊〉 gir● in, as cords do: and the Syriack there ex●ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cords of scheol begged me, and so the margin of our English; and therefore in all reason it must be so also in this 〈◊〉▪  
V. 9 Come down] This whole passage of 9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verses from v. 7. to 15. is but a Poetical descript● of Gods executing vengeance on David's 〈◊〉▪ And as in the New Testament▪ Christ's vengeance on his Crucifier● (the Jews,) is frequently called the coming of Christ, and sometimes coming in clouds, (see Mat. 24. note b. and 2 Thess. 2. note b. and 2 Pet. i e.) and as Psal 96.13. God's judgements are expressed by, he cometh, he cometh, and Psal▪ 97.5. by the presence of the Lord, and many the like: so here we have the representation of a glorious and terrible coming of God, bowing the heavens, and coming, enclosed with a dark cloud, v. 11. as being invisible; riding on a cherub, or Angel, v. 10. (all God's ap●s being by Angels,) and this in a tempestuous manner, hail, thunder, and lightning, v. 12, 13, 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (thrice repeated) coals of fire, thereby representing the bolt, or thunder-shaft, which is with great fitness thus expressed poetically, as the lightning by brightness, the congealed moisture of the cloud by hail (which in those countries accompanied thunder, as rain does with us, Exod. 9.23.) so that missile shot out of the cloud with so much terror both of noise and splendour, what is it but the earthy sulphureous part, made up of the same ingredients as a fiery cinder among us, and all this to denote the terribleness of it; and last●▪ after the manner of his destroying of the Egyptians▪ by drying up the channels of the Sea, that deep whereon the earth is oft said to be founded, and so engaging them in it, and then bringing the waters upon them, to the overwhelming them all: and all this but preparatory to David's deliverance, which follows, v. 17.  
V. 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Shott out] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to multiply, and to shoot o● da●●. In the latter sense 'tis Gen. 49.23. the arches grieved him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shot at him. And thus by the comparison here made between arrows and lightning, we may conclude it to signify. Yet the ancient interpreters generally render it in the former notion. The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many lightnings, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he multiplied lightnings, and so the Syriack and Vulgar Latin, and Arabic, and Aethhiopic from them; and so also the Interlinear, multiplicavit, and Castellio, cr●bris fulgoribus, with frequent lightnings: and only our English seems to have pitched on the right rendering it, cast forth, in the old, and shot forth in the new translation.  
V. 20. Cleannesses] What is here meant by the cleanness of David's hands, to which he here pretends, may to some seem difficult, especially when so many other expressions are added to it; keeping Gods ways indefinitely, not wickedly departing from him, v. 21. having all God's judgements before him, and not putting away his statutes, v. 22. being upright before him, and keeping himself from his iniquity, v. 23. and again, righteousness and cleanness of hands in his eyesight, v. 24. when yet if we consider the series of the history, this Psalm, 2 Sam. 22. was indicted after the commission of those great sins, of Adultery with Vriahs' Wife, making him drunk, contriving his death, and these lived in a long space, at least a twelve month, before Nathan came to him from God, and brought him to repentance; which as it was a conjunction of many known deliberate wilful sins, and a long course and stay in them, so no doubt it could not be reconcileable with God's favour, whilst unrepented of, nor consequently with that uprightness in God's sight, which here is spoken of. With that indeed many sins of weakness or sudden surreption, for which his heart presently smites him, (such as that of numbering the people) might be compatible, as being but the spots of sons, such as God is favourably pleased to pardon in his sons, and sincere servants; but for these wasting wilful sins, which have none of that excuse of weakness at the time of Commission, nor that instant smiting of the heart, humiliation and confession, and change, and sacrifice, to allay the poison of them, but accumulation of more, one on the back of the other, and a long continuance in them, these are not of that sort; they exclude from the favour of God, as long as they remain unreformed. For the answering of this therefore, it must be remembered, 1. That Repentance, when sincere, restores to the favour of God: and David was now in that state, at, and long before the time of inditing that Psalm, supposing it to be composed by him after the quieting of Absaloms' rebellion, as the series of the story sets it, 2 Sam. 22. and then be his sins as red as scarlet, God hath made them as white as snow, God's pardon and acceptance sets him right again; and that may be his ground of confidence, in thus mentioning the cleanness of his hands, viz. such as now was restored to him by repentance. 2. As general affirmations have frequently some one or perhaps more exceptions, which yet comparatively, and in balance, with the contrary, are not considered; so his profession of Universal uprightness here, is to be interpreted with this exception of that matter of Vriah, according to that style of Scripture, which saith of him, that he did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite; which though it were very foul, yet was not fit to prejudice the universal uprightness of all the rest of his life, and so is not named here in the Psalm, but must, as an implicit exception, be, from that passage in the Kings, fetched, to give the true importance of these phrases, which in sound pretend to Universal Uprightness and sincerity, but must be taken with this allowance, except, or save only in that one matter.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Iniquity.] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from mine iniquity] Which the LXXII. and Latin and Arabic and Aethiopick follow, the Chaldee seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from iniquities, in the plural, for so they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from debts, or faults, and so the Syriack also. But the Vulgar reading need not be parted with, being in sense the same, I kept myself from mine iniquity, i. e. from my falling into any such.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Leapt] In this 29. v. where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will run through a troop, the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will multiply armies, but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I shall be delivered from temptation; both no doubt by way of Paraphrase, not literal rendering. In the end of the verse, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies both a wall, from whence to look, and observe the approach of enemies, and also a watchtower or fort, from the same ground. Thus wall among us, being lightly deduced from vallum, signifies also a fort, Colwal, the fort on the hill; because generally when walls are thus built in war, there are some such forts erected on them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To this is joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leap, or leap over. If we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of a wall, then 'tis rightly rendered, I will leap over a wall: but if in the notion of a fort, then 'tis to seize on it with force and suddenness, as if one leapt into it, and so will be best rendered to take it. Thus the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will subdue fortified Towers.  
V. 32. Perfect] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies entire, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or absolute, complete or perfect, there is no question. Being applied to a way, 'tis generally thought to signify uprightness of manners. But the context here will not permit it to be taken in that sense, being joined with strength for the battle. As than sin is the blemish of Manners, and the grace to eschew that, is fitly yet figuratively said to make the manners perfect, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immaculate (as the LXXII. and Latin and Syriack here read;) so Gods power and providence, that delivers from dangers, which are as contrary to the health and safety of the body, as sins are to the safety and health of the mind, may as fitly be said to make the way perfect, or entire, i. e. safe; and to that the context confines it in this place.  
V. 33. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Maketh my feet] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies [he makes my feet alike,] neither of them shorter than his fellow, (that which the Greeks express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) from whence proceed fleetness, or nimbleness, which therefore the Hebrews signify by this phrase; as on the contrary a lame man is by them styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one whose legs or feet are not equal, and correspondent one to the other. And this the LXXII. seem to have considered, when they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that made my feet whole, and complete as they should be, (see note on 2 Cor. 13. c.) just in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forementioned, as that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one whose feet are whole and entire, in opposition to any kind of lame-ness. The Latin also, that read perfecit pedes meos, hath perfected my feet, and other interpreters that follow the LXXII. must be understood in this notion. And the Chaldee having retained the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have added agile, or nimble, to it, by way of paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I suppose is most fully rendered, by evening or fitting my feet he makes them nimble, or he fits my feet, nimble as an Hinds feet; and not as the Latin renders it, qui ponit pedes meos agiles, which puts or sets my feet nimble: for though it be true, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel, is by the Chaldee used for set, yet in this place, where the Hebrew use that word, and the Chaldee take it from them, it is not probable they should use it in a sense wherein the Hebrew did not use it. But however that be with the Chaldee, the Hebrew is sure thus to be rendered, and so is by the interlinear, adaequa●s, making even.  
V. 33. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  High places] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high places] signifies here, may perhaps be questioned. The word signifies any high places, and so is oft taken for altars erected there, which from thence are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek. Besides, it may be thought to signify the Royal throne, to which David was now exalted, and so constituted by God. But the swiftness of the Hind, that is here joined with it, doth rather confine it to the most vulgar acception, for the tops of hills, whither both men, and beasts, and birds are wont to fly, for the avoiding any imminent danger; and to such David was forced to fly from Saul, and by that means was then preserved.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 34. Broken] from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contritus est, to be broken in pieces, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, is broken. For it the LXXII. (and from them the Latin and Aethiopick) seem to have read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast given; for according to that, they render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— thou hast set or made my arms a brazen bow; and the Chaldee to the same sense, thou hast strengthened my arms as a steel bow, and so the Syriack and Arabic: unless we may rather resolve, that reading as we now do, they thought thus to paraphrase, rather than literally to render the place; and than it will be very proper thus to express the great military strength that God had bestowed on David.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. Gentleness] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afflixit, humiliavit, depressit; afflicting, humbling, depressing, comes the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly notes affliction, humiliation, poverty; and thus most of the ancient interpreters render it here. The Chaldee indeed render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy word, from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent with the Chaldee, for speaking. But the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erudivit, and castigavit) thy teaching, or thy correction; and the LXXII. rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joined with it, two ways, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath rectified me, and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall teach me, (in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence their teachers or masters were called Rabbins) they have to each of those verbs prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, discipline, by that rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and probably noting affliction, or chastisement by it. And thus it is appliable to David, who was afflicted, and chastised, and oppressed, and kept down for a while; but this in the way to his exaltation, in that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for increase, or making great, in which the Chaldee interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast increased me. But there is another notion of the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for care, but lightly varied from discipline (by which the LXXII. and Syriack render it,) and so R. Tanchum here, thy care, or, thy providence: so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabic signifies, and so Abu Walid understands it, and Kimchi in radic. The Jewish-Arab reads, thy answering me, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondit. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast made me great] R. Tanchum renders it, thou hast multiplied unto me, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the accusative case, thy care thou hast multiplied unto me: and that may be pitched on as the clearest rendering.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 44. Submit] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel, as here it lies, signifies to lie, or speak falsely, there is no question. And so the Chaldee render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. they shall lie in my presence; the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lied unto me; and so the Latin and Aethiopick, and Arabic. Only the Syriack with some difference, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall submit themselves to me: but this I suppose not meant by them in opposition to the former sense, but in this subordination to it; they shall feign themselves to have been obedient to me, shall fear me when they see my power, and themselves unable to resist it, and thereupon flatter, and pretend they have never opposed me. And that is the full meaning of the place, which sets out David's power so great, that all that were near to see it, dissembled their hostility, made fair with him, which is in effect a subjecting themselves to him, as long as this his power continued; a forced, and so hypocritical subjection, from awe to his greatness, not from love or unfeigned obedience to him. So Abu Walid, who puts among the notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of submitting one's self, and for that instances in this place, derives it (as the other of being lean) from the first of lying and denying, viz. submitting feignedly, for want of strength to resist. And to that well accords the conjugation Hithpael, 2 Sam. 22.45. and Abu Walid thinks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occurs in the same sense, Deut. 33.29. aught to be reckoned as of that conjugation, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being recompensed by Dagesh in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And though here it be in the plain form of Piel, yet the Psalm being but one here, and 2 Sam. 22. the same must be resolved of both places.  
V. 45. Afraid] In this place the Hebrew Copies of the Psalms differ from the reading 2 Sam. 22.46. One lesser variation there was in v. 44. (See note o.) and in this next verse, a second; whether made by David himself, or by Esdras that collected them into a Volume, or by any Scribe that wrote it out, must be uncertain; as also which is the Original reading, that in 2 Sam. or this here. There it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligavit, and claudicavit: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so 'tis rendered, by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall stumble, there, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here, they were lamed; by the Latin, contrahentur, they shall be contracted, there, and claudicaverunt here, they were lame, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 claudicavit, in both places. Here 'tis by transposition of a letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commotus est, trepidavit, being moved, or trembling. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In this sense the Chaldee seems to have read it, and render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall go, or remove, and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be moved; both evidently from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was moved. In this variety what shall be resolved, might be uncertain, were it not for one direction, which we have from Mich. 7.17. There we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall move, which the Chaldee render by the same word, whereby they render this, 2 Sam. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be moved. Now as there and here, the adjunct is the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their holes, or close or fenced places (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to shut up) rendered here by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, paths, but there more properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, claustrum, close place; so in all reason the sense must be the same. There in Michah, 'tis spoken of worms, or creeping things, which move out of their holes, and are afraid, i. e. move in great fear, when they come out of their holes (and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word used here, oft signifies in Arabic to go out, as Psal. 19.4. Mat. 2.6.) and so here being spoken of the Heathen people, which stood in such awe of David, the conqueror, it signifies, that for fear they ran as into holes and Caverns, whether castles, or other places of security, and now they moved out of them, as worms out of their holes, extremely fearful, (before he assaults, when they do but hear of him, v. 44.) to fall into the hands of this powerful Prince. And this trembling motion of theirs is expressed most fitly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifies both to be moved, and to tremble; or (more fully) to move fearfully, or solicitously; and this is well enough expressed also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going lame, which is used 2 Sam. 22. and rendered to that sense by the LXXII. and Syriack, and Latin, and Arabic, and Aethhiopic, in this place, and moreover in the Arabic dialect hath the notion of fearful, as in Alkamus the great Arabic Lexicon appears. And so the ancient Jews, as they doubt which to prefer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so they resolve one to be the same with the other, only by transposition of letters; and accordingly the Hebrew Arabic glossary renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear. And so this may remove that difficulty  
50. For evermore] That this last passage of the Psalm, which is Prophetical, and extended beyond the person of David, to his seed for evermore, is to be applied to the Messias, may be confirmed from several passages of the Chaldee Paraphrase on this Psalm, especially on v. 29. and 32. On the 29. v. they have these words; Because thou shalt enlighten the lamp of Israel, which is put out in the Captivity, for thou art the author of the light of Israel: The Lord my God shall lead me out of darkness into light, shall make me see the consolation of the age which shall come to the just. And on v. 32. Because for the miracle and redemption which thou shalt show 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thy Christ, and to the relics of the people which shall remain; all the people, nations and languages shall give praises to thee, etc. And v. 49. thou shalt rescue me from Gog— by whom the Jews are wont to describe Antichrist.    

The Ninteenth PSALM.  
TO the 
‖ Perfect of his Music.  chief Musician, a Psalm of David.  
Paraphrase. The Nineteenth Psalm is chiefly spent in giving glory to God for all his works of power and excellence, especially in giving so admirable a rule of life to men, and affording mercy for all but presumptuous sins. It was proposed by David, and committed to the Perfect of his Music.  
1. The Heavens declare the glory of God, and the firmament showeth his handiwork.  
Paraphrase. 1. The fabric and motion and influences of the Heavens do demonstrate to any man, that considers them diligently, how great, and powerful, and wise, and gracious that God is, who form them in this manner; and the firmness and closeness of all those vast orbs, which are of so fine and subtle a nature, and yet are compacted into a most perfect solidity, together with the air, and the many meteors, thunder, lightning, etc. therein, are an evidence of his many glorious attributes who thus created them.  
2. Day unto day uttereth speech, and night unto night showeth knowledge.  
Paraphrase. 2. The vicissitude of days and nights caused by the constant certain motions of those heavenly bodies, do continually preach, and instruct men in the glories of the creator of heaven and earth.  
3. 
‖ They have not speech, nor words, their voice is not heard.  There is no speech nor language, where their voice is not heard.  
Paraphrase. 3. They are not furnished with language, or words, or an articulate intelligible voice, as we men are.  
4. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the Sun.  
Paraphrase. 4. Yet have they ways to express themselves, to make known to all the men in the world, Gentiles as well as Jews, the wonderful power and goodness, and providence of God. In the midst of them, in an eminent and principal place, is assigned a royal mansion for the Sun, in which he moves constantly, and by his motion inlivens and rejoiceth all that see him. Wheresoever he comes, he hath the daystar, and a streaming of light, going before him, as the torchbearers before a Bridegroom, when he comes out of his Bride-chamber; and in his circuit he visits all the corners of the earth, and drives on alacriously, like a mighty invincible champion in a perpetual course or race. He begins in one extreme point of the heavens, and marcheth on through every part, till he comes back to the very same point again; and so in some part of his course or other, takes in every climate of this lower World of ours: there is no corner, which doth not partake of the light and warmth he brings with him. (And in all this is there a farther mystical representation of the Gospel of Christ, that Sun of righteousness, with his Baptist before him, to light him into the world; whither, when he is come, he sends out his Apostles to preach the Gospel to all the dark heathen corners over all the earth, and by so doing, diffuseth his light and warmth, the knowledge of his will, and strength, and grace (in some measure) to perform it, and withal, pardon, and refreshment, to all that do not love darkness more than light, and so wilfully refuse to be enlightened by him.)  
5. Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race.  
6. His going forth is from the end of heaven, and his circuit unto the ends of it; and there is nothing hid from the heat of it.  
7. The Law of the Lord is 
‖ restoring, see note e.  perfect, converting the soul: the testimony of the Lord is sure, making wise the 
† or, seducible. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  simple.  
Paraphrase. 7. And as God's glories are visible in the creation, and wise and gracious disposal of the heavens, etc. so above all, in his giving us such a guide and director of life, as is the law, and revelation of his will unto us. A law made up of such excellent precepts, that it most eminently conduceth to the satisfying and refreshing, the making all men happy, that obey it. It prescribes us an universal adherence and dependence on God; and so is proper to repair and refresh our hungry souls, which being fallen off from God by sin into a most doleful state, have no other means of recovery or refection, but this manna from heaven, this spiritual food of ours. 2. It is constant, and in every part agreeable to itself, and consequently is a means to settle and establish, and confirm him that is most unsteady and seducible, and carried away with every deceit of sin.  
8. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is 
‖ or, food,  pure, enlightening the eyes.  
Paraphrase. 8. As for the particular precepts and commandments thereof, they are made up of perfect justice and equity, so agreeable to our own reason, and the souls with which we are created, that the performance of them is matter of the greatest present delight and joy to a rational man. God's commands are our spiritual food; and the obeying them is refection and nourishment to the soul, the original of all spiritual strength and vigour to it.  
9 The fear of the Lord is clean, enduring for ever: the judgements of the Lord are 
* truth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  true, and righteous altogether.  
Paraphrase. 9 The dread of offending God keeps the man from all impure mixtures, suffers not any worldly or carnal aim to have admission with him; and this, and nothing but this, will hold out in time of temptation, and consequently yield him a reward from God in another world. As for the things wherein our obedience is expected by God, they are in themselves most just and equitable, fittest to be done by us, (if they were not commanded, nor should ever be rewarded in us) and so are acknowledged by all wise men, and cannot choose but be discerned by us to be so, if we seriously weigh them and practise them.  
10. More to be desired are they than gold, yea, than much fine gold; sweater also than honey and the 
‖ dropping of the combs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  honeycomb.  
Paraphrase. 10. And indeed when we come to make that trial of them, to know their true value by practice and experiences, (and not to judge them by those appearances and colours that the world hath of them, and such as consider them at a distance, and so think them rugged and melancholy) we shall find them much more priseable than the greatest wealth in the world, (all that amassed together cannot yield us any true contentment or satisfaction) much more delicious and pleasurable than the richest and choicest sensualities that are most eagerly pursued and gustfully enjoyed by us.  
11. Moreover by them 
† doth thy servant shine.  is thy servant warned, and in keeping of them there is great reward.  
Paraphrase. 11. All the splendour and greatness, and flourishing condition that I enjoy at this time, or ever expect in this or in another world, I hold only by this tenure, as long as I keep myself close to the commands of God. For thus hath God pleased in his infinite goodness to deal with us; he gives us most excellent precepts, commanding us to do those things which are of all others most agreeable to our natures, and so most valuable and pleasurable to us, v. 10. and then upon our obedience to this most gracious yoke, heaps all the richest rewards upon us, Godliness having, besides its own sweetness, the promises of this life, and of that which is to come.  
12. Who can understand his errors? cleanse thou me from secret faults.  
Paraphrase. 12. But, alas, how imperfect hath my obedience been? How many times have I transgressed these holy commands of thine? Many, many times; which I am not now able to enumerate; many, which I did not observe at the time, sins of ignorance and frailty no man is able to number, and particularly to confess to thee: O be thou pleased to seal to my soul thy free pardon and forgiveness for all these.  
13. Keep back thy servant also from presumptuous sins, let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.  
Paraphrase. 13. As for any known deliberate sins, which have not that alleviation of ignorance or weakness, but are committed against express knowledge of my duty, after mature consideration of it, Lord, be thou pleased to arm me by thy special assistance of grace, that I never fall into any one such commission. Let not any temptation thus get power over my will, when my conscience tells me I ought not to yield, whatsoever the profit or pleasure be, that thus comes in competition with known duty. If it do, then am I a servant and slave of sin, and so no longer the servant of God. But if by the power of thy grace thou shalt uphold me from falling into any such presumptuous sins, then shall I not fail to be acquitted by thee; and being free from all heinous guilts, I shall, through thy mercy, promised in thy covenant of grace, be sure to be absolved, and justified from all the other innumerable frailties, v. 12. that I have been guilty of.  
14. 
* The words of my mouth and the meditations of my heart shall be accepted in thy sight, or an acceptable sacrifice.  Let the words of my mouth and meditations of my heart be acceptable in thy sight, O Lord my strength and my Redeemer.  
Paraphrase. 14. And then all my prayers and praises, being thus poured out of a pure, sincere heart, and so likewise all the performances and designs of my life, shall be as a sacrifice wellpleasing and acceptable to thee, whose grace it is by which I have been preserved, and whose abundant mercy by which I have been rescued from all evil.  

Annotations on Psalm XIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Firmament] Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, firmament, that it is deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Syriack Luk. 6.38. set for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to press very close, and is used in that sense, Ezek. 6.11. and 25.6. and there by us rendered to stamp, i. e. to strike and press together, and that so as plates of gold, etc. are, by beating and pressing, expanded to a great breadth, and that in this respect it is by an ancient Greek Interpreter (mentioned by 
* in Psa. 136.  S. chrysostom) rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in 
‖ Meteor. l. 4. c. 9  Aristotle signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ a firm durable compression, and that this is the ground of the LXXII. there rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, firmament, and others expansum, see the most learned Nicholas Fuller, Miscel. l. 1. c. 6. Now as under this title the heaven is contained, Gen. 1. as appears undeniable by the Sun and Moons being created in it, v. 14. so 'tis as certain, that the air is signified by it also, by the use that is assigned it, to divide the waters from the waters, i. e. the Sea here below from the rain that is in the Clouds. Accordingly, as Josephus, in his description of the creation, Antiq. l. 1. c. 2. saith of heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that God made it to have rain in it, to benefit the earth by the dew thereof; so Sibylla speaking of the air, saith that God mixed vapours, and rainy or dewy, i. e. watery clouds with it,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus when the rain fell that drowned the earth, Gen. 7. the windows of heaven are said to be opened, v. 11. and therefore it is so frequently called rain from heaven, according to that of Pliny, Nat. Hist. l. 31. Scandunt aquae in sublime, & coelum quoque sibi vendicant, The waters climb on high, and challenge the heaven also for their seat; and again, Quid esse mirabilius potest aquis in coelo stantibus? What can be more wonderful than waters standing in heaven? And thus in Scripture-stile, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heavens, contain all those superior orbs, together with the regions of the air. So saith the Author of the Questions and Answers under Justins' name: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Scripture calls heavens either those that are so indeed, the first heaven and the firmament, or the regions of the air, (see note on Eph. 6. a.) even the lowest of those where the birds fly, which accordingly are called the fowls of heaven. And so all this is fitly comprised under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but here (where the heavens are named before) the airy regions peculiarly; the Hebrews having no other word for the air, but either this, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens, (which also is generally derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because waters are there.) The word which now-adays they use for the air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being clearly taken from the Greek; when yet it cannot be questioned, but the sacred Writers had some word by which they called it, viz. this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which accordingly the Chaldee here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 air.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. There is no speech] The understanding of this verse seems to depend on the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That commonly signifies not, and is perfectly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only with the addition of י. Now both of these being oft used for all sort of exclusive particles, without, besides, unless, hence it is that the learned Grotius renders it in this place sine, without, i. e. without the voice or words, precedent. If this liberty may be taken, I may then propose another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightly deduced from these. For of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lexicographers tell us, that in Arabic it signifies said, but. And the Arabic being but a dialect of the Hebrew, we may thence conclude, that thus it anciently signified among the Hebrews: and if that may be admitted, than the whole verse will be thus clearly rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sermo, not speech, i. e. they (the heavens and firmament) have no speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but, or notwithstanding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice is, or, hath been heard; i. e. either, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice frequently signifies thunder, their thunder is heard, or else more generally, they have ways to proclaim, or make known the attributes of God, though they are not able to speak. Besides this way of interpreting the verse, by this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for [but] or [yet] or [notwithstanding] another offers itself, by rendering it non, not, as it, without question, and most vulgarly, signifies. Thus, they have neither speech, nor words, their voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not, or hath not been heard; yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their line we render it, is gone out into all the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their words to the end of the world. Which if it be accepted, we must then suppose a difference to be made by the Psalmist betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Heavens are said to want, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they are said to have. The three former are such as belong to men peculiarly, rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, talk, and words, and voices: and though the last be ordinarily used for thunder, yet taking it, by analogy with the other two, for an humane voice, it may truly be said, that the heavens have none of these. But two other things there are, which are fully equivalent, if not superior, to these, and those do eminently belong to them. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, is a matter of some doubt. It ordinarily denotes a line, such as being joined with a plumbet, marks out any thing in architecture, shows and directs what to do, how to square the timber, etc. as well as words could do. From hence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Abenezra is found to signify book-learning, as when children learn one line after another. And thus it may here be understood, that the heavens direct men to the knowledge of God as evidently, as a line directs the workman in architecture: or again, that the heavens are as it were the book (to that they are compared Rev. 6.14.) wherein God may be read by all the world; and so the lines of that book or volume are the indications of a Deity, that may there be read. But beside this, the word is in Arabic sound to signify vociferation or crying aloud, (see Mr. Pocock, Miscel. c. 4. p. 48.) and to this the LXXII. refer, reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a loud voice, which is more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voice, by which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse, and generally in other places: which is an evident proof, that the LXXII. did not here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is ordinarily imagined, for then in all reason they must have rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voices, as in the verse immediately precedent they had done. As for Capellus' conjecture, that they deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in Chaldee and Syriack signifies to declare, and indeed is so used here, v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 showeth knowledge, there is no need of that; only it may make it more probable, that this sense of declaring, or showing, belonged originally to this word, by the near affinity of this other word, that signifies the same. Mean while it is certain, that the Apostle citing this place, reads it, as the LXXII. did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their shrill or loud voice: which notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may therefore deserve here to be preferred before that other of line, which belongs to it in other places, and is without any metaphor very really compatible to the heavens, as they comprehend the aerial regions, in reference to the loud sounds of thunders, that oft come from thence, and declare the power of God. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is also attributed to the heavens, that comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel to say, or speak, but this, frequently, not by words, but by any other significative expressions. So Prov. 6.13. He winketh with his eyes; he speaketh with his feet, he teacheth with his fingers: the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (such language as it seems the feet have) which the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he signifies. The same word signifies in Chaldee clamorem, a cry or loud voice, and so agrees also with the second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a loud voice. And then we have the full and clear meaning of the place; that though the heavens and firmament have neither speech, nor words, nor voice properly so called, yet they have other ways of declaring and making known the attributes of God, whereby they speak much louder than any speaker or teacher on earth can do. This is literally true, in respect of that loud noise and roaring of the thunder; but much more so, in respect of the wonderful order, light, influences, etc. of those heavenly bodies, which so signally set out the power and wisdom of the Creator of them. This being clearly the importance of the place, the only remaining difficulty is, how that which is thus spoken of the heavens, and the loud voice and noise of them, is applicable to the Apostles purpose, to which it is cited Rom. 10.18. which is evidently to faith in Christ, Christ, v. 9 it being not obvious to discern, how the thunder, and other such language of the heavens, do reveal, or declare and preach that. To this the answers may be, 1. That as the faith of Christ is considered more generally, for the acknowledgement of the one true God of heaven and earth, in opposition to the gentile idolatry, or moreover of the gracious goodness of God to men, (which we know was most illustriously revealed and sealed to us in Christ, and so the belief of that is in effect the believing on Christ;) so this place of this Psalm directly belongs to it, and accordingly such arguments as these are frequently used by the Apostles of Christ, to induce that faith. So Acts 14.16, 17. God in times past suffered all nations to walk in their own ways; nevertheless he left not himself without witness, in that he did good, and gave us rain from Heaven, and fruitful seasons, filling our hearts with food and gladness: where it seems the rain and fruitful seasons were looked on by the Apostle, as testimonies and proofs not only of the Deity, but also of the truth of that whole doctrine, which now the Apostle was about to reveal to them, and so no improper means of inducing this faith of Christ. And so Rom. 1.20. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's works or doings in the world, are looked on, as competent means to convince men of the divine essence, and attributes, and to render all idol-worshippers unexcusable. And it is not altogether improbable, that the same Apostle, which had oft used this argument to enforce belief, might, in that Tenth to the Romans, in passing, touch on it, speaking, v. 12. of the no difference betwixt Jew and Gentile, both of them having assurance, that if they sincerely serve and worship the true God, now revealed in and by Christ, they shall be saved; and all the question being how they shall now thus call on him without belief, believe without a Preacher— the answer is given in the words of those places of Scripture, which testify this knowledge or belief to have been abundantly preached or revealed to them. And then why may not this be one inferior testimony of this kind, to prove that all sort of men, Jews and Heathens, have heard, i. e. had a competent measure of this knowledge of God's great goodness toward men revealed to them, that the Psalmist speaking of the glory of God, those glorious attributes of power, mercy, and wisdom, which are to be adored in him, and expressing poetically how the heavens declare, or set it forth, hath these words, their loud sound is gone out into all the world, and their words, or significative expressions, into the ends of the world, meaning thereby this knowledge of God, and his glories which his works of creation preach aloud to all the men in the world? This, I say, is a possible, and no very improbable meaning of the Apostle in his citation of these words. But than secondly, as the faith of Christ signifies more strictly the whole Christian faith at large, as it was now promulgated by the Apostles, and as that was founded in the preaching, miracles, death, and resurrection of Christ, and as it was opposed to the Jewish Mosaical oeconomy, of which this was to be the reformation; so those words, being spoken literally of the heavens, are yet in a more sublime manner of allusion and accommodation appliable to the Gospel preached, as to all the world, so peculiarly to the Jews: that as the Heavens, etc. preached a deity, proclaimed the power and goodness of God toward men, and so their loud sound went out over all the world; so, in a much more eminent manner of completion, was this farther accomplished in the Apostles of Christ, who had a very loud and audible voice, and that, according to Christ's appointment, was now gone out into all the world, and heard by all the Nations thereof, the Jews as well as Gentiles, and indeed the Jews first, who therefore have no cause of objection against the proceeding now taken, in departing from them, and going to the Gentiles. And this indeed seems to be the best solution of the difficulty, as the words in the Apostle are an answer to the Jews objection, How shall they believe without a preacher, viz. when the Apostles forsake and give over preaching to them. And it is no news that such accommodations, and fuller completions of passages in the old Testament as these, should thus be made use of by the Apostles, the like being frequent among the Evangelists, and some of them expressly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fulfilings of prophecies, when yet the passages themselves, thus made use of▪ had a first and literal truth in some matter of fact far distant from thence; as when to Christ's return out of Egypt is accommodated that of Hoseah concerning the children of Israel, Out of Egypt have I called my Son, Matt. 11. 1●. (see note on Mat. 11.k.) Of the application of this whole passage to Christ, see more Notec. andd.  
V. 4. He set] The Hebrew reading is here most perspicuous, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sun he hath set a Tabernacle there; and so the Chaldee agrees, to the sun he hath set a Tabernacle of brightness, or bright Tabernacle there. And the Translation which the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. p. 428. B.  Author of the Questions and Answers under Justins' name mentions, under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the literal Translation out of the Hebrew Tongue into the Syriack, varies but little, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in them he set the Tabernacle of the Sun. But the Syriack, which we now have, and which seems not herein to be the literal rendering of the Hebrew, but of the LXXII. (and so also of the Latin, and Arabic, and Aethhiopic,) give it another sense, as if God were said to set his own Tabernacle in or on the Sun, in the Heavens: In sole posuit, in the Sun he hath set his Tabernacle, saith the Latin, and Arabic, and Aethhiopic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon the Sun he fixed his Tabernacle in them, saith the Syriack: and all these, as rendering the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which literally sounds thus; and from thence the LXXII. are supposed by many to have read the Hebrew otherwise than now we have it. But this I suppose a groundless resolution, and shall rather propose to consideration, whether their Greek version itself, being only understood according to the idiom of the Hellenists, be not exactly accordant to our Hebrew. For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in their dialect, is perfectly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Sun, in the dative case, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to believe in God] is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God] in the dative, and many the like; and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is as frequently used for [there] and then the LXXII. shall clearly thus be rendered, To the Sun he hath set a Tabernacle there, i. e. in them, or in the heavens; and that is all that the Hebrew as we now have it, affords. Now for the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that Author of the Questions and Answers under Justin Martyrs name, interprets it to the sense of those words of the Psalmist in other place, Psalm 104.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he extendeth, or spreadeth out the heavens like a skin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ for the extension of skins makes a Tabernacle. But if the whole place have a farther completion in Christ, (see Notesb. andd.) than will here be an intimation of it also; Christ's incarnation, Joh. 1. being thus expressed by that Evangelist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word was made flesh, and he pitched his Tabernacle or Tout among us.  
V. 4. 
p. 295. B.  For the Sun] What is here said of the Sun, Justin Martyr in his Dialogue with Tryphon affirms to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Scripture spoken of Christ. Thus we know the title of Sun of righteousness, in the Prophecy of Malac. ●. 2. is mystically understood to denote Christ, who is that true light, which coming into the world lighteneth every man. And so that of the Bridegroom, to which the Sun is here resembled, is a signal title of Christ, in respect of his Spouse the Church: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so also that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strong, whether Giant, or Champion, eminently denoting Christ, among whose titles is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty God, Is●. 9.6. and accordingly saith 
* Ibid. A.  Justine, it is by the heathen Poets transformed into that fable of Hercules, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strong man, and one that went over the whole earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that he was the Son of Jupiter, born of Alemena, who died and returned to heaven again. Now of these two similitudes here used, the former, that of a Bridegroom coming out of his chamber, will not be perfectly understood, but by referring to the customs among the Jews; among whom the Bridegroom was wont to go with his Bride into a place of secrecy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as here his chuppa, or bride-chamber, there to talk with her more familiarly; and this as a ceremony of confirmation to the Wedlock. Whilst he was there, no person came in, but his friends and attendants waited for him at the door, with torch's or lamps in their hands▪ and when he 〈…〉 was ●ived with great joy and 〈…〉 by all that were 〈◊〉. To this 〈…〉 many places of the Gospels refer, especially that of Joh. 3. (〈…〉 on that 〈…〉 and generally Christ is the person 〈…〉 bridegroom. Now as those bridegroom▪ 〈…〉 solemnly brought out from under the 〈…〉. 25.1. 〈…〉 of darkness comes to us 〈…〉 of his 〈…〉 whither he hath 〈…〉 to be seen 〈…〉 morning, at the rising of the 〈◊〉▪ saith the 〈◊〉 the 〈◊〉 star, 〈…〉 that 〈…〉 sense, 〈…〉 of God to the 〈◊〉, whether 〈…〉 or by voice from hea●en) at last 〈…〉 of righteousness▪ was ready to come forth, their 〈…〉 and his son John the Baptist, (of whom it is peculiarly said, he was a ●rning, and a shining lamp) this light from heaven, that of Prophecy, began to show itself as the Phosphorus of Daduchus, the light bearer or torchbearer, to bring out this bridegroom into the world, who, when he was come, should imitate the Sun in his course, 〈…〉 and warm all the parts of the bab●●able world before he set again. This we know, Christ did by 〈…〉 rays (by those his Apostles 〈…〉 which makes it 〈…〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 of Christ▪ 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and not only of 〈…〉 in the creatures.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. 〈…〉, is 〈…〉 is thought to be the 〈…〉 to the Chaldee 〈…〉 and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 and 〈…〉. But it is not so 〈◊〉, that 〈…〉 the feminine of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather 〈…〉 then it may not be 〈◊〉 to remember 〈…〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take food, and from the● 〈…〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 meat or food. So jam. 4.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for food in th● plural, the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for food▪ so Psal. ●8. 22. 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for food; 〈…〉 Sam. 13.5, 7, 10. And to this sense the 〈…〉 here to incline; First, by rejoicing the heart, precedent, which being the effect attributed to wine, 〈…〉 that this second part of the verse should 〈◊〉 long 〈…〉, and the effects thereof: and so secondly it follows, it enlightens the eyes. That this is an effect of taking food peculiarly, hath been noted at large Psal. ●●. note 〈◊〉 from that passage of Jonathan, when the tasting 〈◊〉 little honey was the enlightening his eyes; and so the phrase is used to express any refection of mind or body. And so it will be most agreeable here, the law of God, and obedience thereto, being the most proper aliment to the soul, (as it is said to be Christ's meat to do the will of him that 〈◊〉 him) and the effect thereof all manner of refreshment to the spirit; when on the other side, sin puts men into a sad, weak, famishing condition, such as the prodigal in the Gospel is described in. To this sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for food the reader will be more inclined 1. by the context, v. 7. where the law of the Lord is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make my soul or life return, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is the ordinary expression of foods refreshing us, when we faint with hunger. So Psal. 23.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he restores my soul, a consequent of the green pasture, and still waters, v. 2. he refresheth me. So 1 Sam. 30.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his spirit 〈…〉 him, as an effect of eating and drinking, after 〈…〉 days. So Lam. 1.16. the comforter 〈…〉 or bringing back the soul, i. ●. he that 〈…〉 restoring refresh me. And then this restoring of the soul, and 〈◊〉 food to it, are in effect all one. This food be● 〈◊〉 that of Paradise, without the curse ●●●ext to 〈…〉 us by God without our labour, the 〈…〉 of knowledge, and of life. 〈…〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the 〈…〉 from both the roots, 〈…〉 dimensum, or por● 〈…〉 ●is purged and dressed, before 〈…〉.  
V. 10. 〈…〉 signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will be uncertain The 〈◊〉 renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o●ryzum 〈…〉 Hierome conceives 〈…〉, that which comes 〈…〉 gold. But the 〈…〉 precious stone, and Psal. 〈…〉 precious stone. And this latter is very 〈…〉 the word, and is but a light variation of it 〈◊〉 other languages, if we may believe Hesy●●● For 〈◊〉 he speaking of the 〈…〉 which is but this 〈◊〉 with the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pa● 〈…〉 Topa●, and is a precious stone. Meanwhile it is also clear, that it is used for fine gold also, of which the Crown is made, Psal. ●●. 3. and of which 〈◊〉 vessels, Job 28.17. and so it may be here also.  
V. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Warned] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used hath three significations: First, to shine, and is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to shine forth, Dan. 12.3. Secondly, by a metaphor to admonish and warn, and then is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ezech. 33.3. to signify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ezech. 33.9. to declare before ●and; and Thirdly, to flourish, in the Chalde● Paraphrase, Hos. 14.6. and Psal. 90.6. From the second of these, most of the Ancient Interpreters render it here: the Chaldee, thy servant was circumspect in them; the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keeps them, and so oft elsewhere; and from them the Syriack, Latin, Arabic, and Aethiopick. But the context ●●ems rather to determine it to the first, or (which 〈◊〉 all one) to the third sense, the glorious and flourishing condition that is to be attained to either in 〈◊〉, or in another world, by this means of careful obedience unto God's commands, and by no other; for to this it follows, that in keeping of them: there is great reward.  
V. 13. Presumptuous] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●bullivit, intumuit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to boil, to swell, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proud or insolent, one that on set purpose, deliberately commits any ill, and also the action that is so committed. This the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin, ab alienis, from strangers, or strange sins, or other men's sins; most probably misreading the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from strangers, for it.  
V. 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let the words] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future is literally to be rendered, shall be, and 〈◊〉 the LXXII. and Latin read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ●ra●●●; and the words shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut complaceant, such as shall be acceptable before God, or in his sight, or, more expressly, an acceptable sacrifice. So 'tis used Exod. 28.38. Leu. 22.20, 21. Isai. 56.7. Jer. 6.20. in all the places where it occurs. And to this sense the context confines it, speaking of that abstinence from all wilful known presumptuous sins, which is required of all men to make their prayers, or any other their best performances or sacrifices, acceptable before God; according to that of the Apostle, exhorting to lift up clean or holy hands, 1 Tim. 2.8. and the Prophet. Isai. 1.16. Wash ye, make ye clean: till then surely God heareth not sinners— John 9.31.    

The Twentieth PSALM.  
TO the 
‖ Perfect of his Music.  chief Musician, a Psalm of David.  
Paraphrase. The Twentieth Psalm is a form of Prayer to be used by the congregation for their Prince, in all times of danger, that God will protect and assist him. It was indicted by David himself, and committed to the Perfect of his Music, to be used as occasion required.  
1. The Lord hear thee in the day of trouble, the Name of the God of Jacob 
* Secure thee, or, set thee up on high, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  defend thee.  
Paraphrase. 1. Whensoever any distress or danger befalls the King, we beseech the Lord of heaven to interpose his hand for him, to hearken to all his petitions, and perform them graciously, and by his own almighty power to preserve him safe, as in an impregnable tower or fortress.  
2. Send 
† thy help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thee help from the Sanctuary, and strengthen thee out of Zion;  
Paraphrase. 2. Whatsoever aid or assistance he shall at any time want, that holy Majesty that exhibites himself in the ark of the tabernacle, which is now placed in Zion, and hath promised to grant those prayers which are duly addressed to him there, be graciously pleased from his heavenly throne to send it down to him;  
3. Remember all thy offerings, and 
‖ or burn to ashes thy  accept thy burnt sacrifice. Selah.  
Paraphrase. 3. Receive and answer all the requests that he hath at any time made to God, accept and reward all his oblations of piety, as signally, as when by fire sent from heaven to consume a sacrifice, he evidenceth his acceptation of it.  
4. Grant thee according to thine own heart, and fulfil all thy counsel.  
Paraphrase. 4. Whatsoever he doth now want and wish for, whatsoever design he hath in his heart to accomplish, the Lord of heaven by his power and wisdom graciously dispose, and perform it for him.  
5. We will rejoice in thy salvation, and in the Name of our God will we set up our banners. The Lord fulfil all thy petitions.  
Paraphrase. 5. It is thy strength and guidance and prospering hand, thou Lord of hosts, on which only we depend for success and victory: to thee therefore alone will we give the praise of it, when either we go out to battle, or return with conquest; it shall be only in confidence of thy aid, and with acknowledgement of thy mercy. And therefore now that our King goes out to battle, we have nothing to do, but to invoke thy assistance, that thou wilt be present with him in all his wants, prosper him whatsoever he undertakes.  
6. Now know I that the Lord saveth his anointed; he will hear him from his holy heaven, with the saving strength of his right hand.  
Paraphrase. 6. And of this we are confident, that he which hath advanced him to be King over his own people, will interpose his hand for his rescue and deliverance, the God of heaven is of abundant strength to secure him, whatsoever the distress be; and he will certainly do it, as illustriously, as if by his own right hand from heaven, his holy seat of mansion, he should reach out deliverance to him.  
7. Some 
‖ recount their chariots, and some their horses, but we will recount—  trust in chariots, and some in horses; but we will remember the Name of the Lord our God.  
Paraphrase. 7. Let others talk of their military preparations, that they have so many chariots and horses, are so strongly provided for the approach of their enemies, and therein place their confidence; that is not our method, but only to make claim of God's protection, that through him we go out to battle, and on him depend for the victory, and on no strength or preparations of our own.  
8. They are brought down and fallen, but we are risen and stand upright.  
Paraphrase. 8. And as they that thus go out, talking of their own strength, are sure to miscarry by that confidence, so shall not we fail of victory, through this far surer dependence, the strength of our God of Heaven.  
9 
† Lord save the King. He will hear us in the day of our calling.  Save, Lord, let the King hear us when we call.  
Paraphrase. 9 O Lord of Heaven, preserve and deliver the King out of all his straits, and let all the congregation resound Amen, confidently beseech God to grant this their devout petition, which they believe to be most acceptable to him, their duty to offer, and such as he will not fail to grant their importunate and fervent prayers.  

Annotations on Psalm XX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Accept] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pinguis fuit, was fat, or, was made fat, and so 'tis rendered here by the LXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let thy holocaust be made fat, i. e. (as fat and good sacrifices are wont to be) accepted: so the Latin, pingue fiat. But the word hath yet a farther notion: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ashes, Leu. 1.16. Jer. 31.40. and from thence the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incineravit to turn to ashes; which for God to do to a sacrifice, (to send fire from heaven, and burn it to ashes, 1 Kings 18.38.) is a sure token of his accepting the sacrifice, and him that offers it, as there he did Elijah: and accordingly in Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the notion of receiving or accepting, as is to be seen in Alkamus. And thus, I suppose, it is taken in this place; the Lord consume to ashes thy burnt offerings in token of accepting them. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remembering] in the beginning of the verse, being, as here, applied to sacrifices, is taken in a peculiar notion, so as to include acceptance.  
V. 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Set up our banners] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is questionless from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up a banner, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) and this as a token of military courage, going out alacriously to battle. Thus the Chaldee renders it, we will display our banners; but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shall be magnified, and so the Latin, Syriack, Arabic, and Aethiopick. This is generally thought to proceed from their mis-reading the word, inverting or transposing the letters, and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnus fuit, was great. But it may also well be, that they thus thought fit to paraphrase the word in the true reading; for so displaying or setting up of banners is a mode of triumph and military magnificence, and so seems to be used here.  
V. 7. Trust] It is not certain what the verb is, that is to be supplied in the former part of this v. 7. That there is an ellipsis is manifest, yet none of the ancient interpreters have supplied it, but read just as the Hebrew doth, some in chariots, and some in horses, but we— Our English, as being directed by the sense, putteth in [trust,] some trust in chariots— But the surest way will be to let the beginning of the verse depend on that verb which follows in the end of it, for so certainly it lies: some do recount, or make mention of their preparations for the war, their chariots or horses, how strong or well provided they are in these; but we will recount the name of the Lord, as depending only on his blessing, or prospering hand. And if the preposition [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in] seem to resist this, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the account is obvious, that the same is also prefixed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name, and indeed seems to be superfluous (as oft it is) in both places; and then being left out in the rendering the latter part of the verse, we will remember the name— there is little reason it should be conceived to have any weight in the former part of it, (but either be rendered in all the three places, or equally be omitted in all the three.) And then the sense will be clear; some make mention of their chariots, and some of their horses; but we will make mention of the name of the Lord our God: or, some recount their chariots— but we will recount the name of the Lord our God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and thus the Jewish Arabic translator interprets it. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will recount, or remember, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we will be magnified, or we will triumph, the same word that they had used v. 6. in stead of lifting up banners; which makes it the more probable, that in both places they chose to paraphrase, rather than render the Hebrew, and did not mis-read the Hebrew, as there it is thought, but here it is not pretended. The Latin use the like liberty, and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (another reading of the LXXII.) read invocabimus, we will call upon the name of the Lord. But the Syriack, Aethiopick, and Arabic follow the LXXII. in their former reading.  
V. 9 Save Lord] The rendering of this last verse is very uncertain among interpreters. The Chaldee, free from all ambiguity, render it, Lord, save us, O strong King, receive our prayer: and so the Syriack, the Lord shall save us, and our King shall hear us: but both these add the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us, above what we read in the Hebrew. The LXXII. on the other side render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O Lord save the King, and hear us— and the Latin, Arabic, and Aethiopick follow these, and so Apollinarius, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,—  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  O eternal God, save the King, and hear when— Here the LXXII. adhere exactly to the Hebrew in the first part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord save the King; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but in the second render it, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person, which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hear us; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereas the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third person, let him hear us. This Joseph Scaliger will have understood of King David himself, by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking it for granted, that as the people prayed to God for the King in the five first verses of the Psalm, so the King answers them, v. 6, 7, 8. and then that the people again in the beginning of the last verse wish, or pray, that the King may answer them as he had done in those three verses, i. e. that he might be victorious, and so be able to answer th●●● in that Eucharistical manner. But there is neither need nor ground for this fancy. For 1. the whole Psalm is equally sung by the People, some part of it by way of prayer for the King particularly, the rest for themselves going out to battle with him, and so embarked in one common concernment. And 2. if the former part be a prayer to God for the King, (as the whole precedent Psalm will enforce, especially v. 1. The Lord hear thee—) then certainly the latter part must also concern God, as the hearer of prayers, (his known peculiar stile;) and setting it, as the Hebrew doth, in the third person, 'tis most formally a prayer to God, and as much so, as if it were in the second, as v. 1. The Lord hear thee, in the third person, is certainly a prayer to God to hear. And for the transition from the second to the third person, 'tis very ordinary in Hebrew; and the account of it may here be very reasonable, that having prayed solemnly for David, Lord, save the King, (which sure our Liturgy hath from hence) the whole congregation joins in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of confidence, that their prayer shall be heard, as in an Amen, (of which that is the full importance) the Lord shall hear us when we call upon him. And so this seems to be the undoubted meaning and rendering of the verse, a prayer for the King in both parts, in the one by name, in the other comprehensively. And that makes it more probable, that the LXXII. should by way of explication put both in the second person, (as fittest for the petitionary address) than that they mis-read the Hebrew, the sense of which they retained so perfectly. From this form of acclamation to, and prayer for the King, and the like, Psalm 118.25. is the Hosannah taken, Mat. 21.9. being but a corruption of the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Save] hear, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save now, or, save I pray] in that other Psalm. See note a. on Mat. 21.    

The Twenty First PSALM.  
TO the 
‖ Perfect of his Music.  chief Musician, a Psalm of David.  
Paraphrase. The Twenty first Psalms was indicted by David himself, and committed to the Perfect of his Music, to be sung by the choir, in the assembly of the people, as a form of thanksgiving to God, upon occasion of any victory over his and God's enemies.  
1. The King shall joy in thy strength, O Lord; and in thy salvation how greatly shall he rejoice?  
Paraphrase. 1. O blessed Lord, thou hast graciously interposed thy hand of power for our sovereign thine anointed, thou hast delivered him out of all his dangers; in this thy gracious and seasonable exhibition of thyself, he hath all cause to rejoice and triumph exceedingly. (This hath a more eminent completion in the Resurrection of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King Messias Chald.  Messias.)  
2. Thou hast given him his hearts desire, and hast not withheld the 
† pouring out, or perhaps espousal—  request of his lips. Selah.  
Paraphrase. 2. Thou hast given him a most liberal return to all the most earnest requests, that with tongue or heart he hath addressed to thee.  
3. For thou 
* hast met him  preventest him with the blessings of goodness, thou settest a crown of pure gold on his head.  
Paraphrase. 3. Thou hast bestowed on him, of thine own free bounty, all sorts of the most valuable mercies, thy special favour, and all the effects thereof▪ and as thou didst first advance him to the regal throne, so hast thou now most eminently secured him in it, and made his crown more illustrious, his glory more conspicuous than ever.  
4. He asked life of thee, and thou gavest it him; even length of days for ever and ever.  
Paraphrase. 4. He besought thy defence, that thou wouldst preserve his life, and not suffer his enemies to prevail against it; and thou hast heard him abundantly, granted him a very long, and peaceable, and prosperous reign, and by thy faithful promise secured the Crown to his posterity, to the time of the coming of the Messiah, who must be born of his seed, and when he comes, be installed in a glorious kingdom, that never shall have an end.  
5. His glory is great in thy salvation: honour and majesty hast thou laid upon him.  
Paraphrase. 5. Thou hast, by interposition of thy hand for his deliverance, brought great glory and dignity to him, made all men see, how he is valued by thee, and thereby exalted him to the greatest honour and majesty of any man in the world.  
6. For thou hast 
‖ set him blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made him most blessed for ever; thou hast made him exceeding glad with thy countenance.  
Paraphrase. 6. Thou hast blessed him in such a degree, that, as it was promised Abraham, Gen. 12.2. thou shalt be a blessing, so it is now performed to this son of Abraham, they that will bless any, shall use this form for time to come, Let him be blessed by God as David was, thy special favour and kindness toward him hath been matter of most triumphant joy, and exultation to him.  
7. For the King trusteth in the Lord, and through the mercy of the most High he shall not be moved.  
Paraphrase. 7. And as he hath always reposed his trust and affiance in God, so hath he never miscarried in his undertake; Gods most powerful hand hath been most seasonably and mercifully reached out to him, and secured him in all his dangers.  
8. Thine hand shall find out all thine enemies; thy right hand shall find those that hate thee;  
9 Thou shalt make them as a fiery oven in time of thine anger: the Lord shall swallow them up in his wrath, and the fire shall devour them.  
Paraphrase. 8, 9 Those that oppose or set themselves against God, shall be sure to be brought down and discomfited by him. They that hate God shall meet with effects of his hatred. God's displeasure is very heavy, and flaming, and insupportable, and the effects of it no less than a most formidable and utter destruction.  
10. Their fruit shalt thou destroy from the earth, and their seed from among the children of men.  
Paraphrase. 10. And this ruin that falls on them shall proceed to their posterity, even to the utter eradication of their families.  
11. For they 
‖ bend or spread  intended evil against thee; they imagined a mischievous device 
† they prevailed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which they were not able to perform.  
Paraphrase. 11. And this is a just vengeance on them, for the evil designs which they had against him whom God had set in the throne: The malignity of their purpose is thus punished, though they were not able to bring it to effect, God thus blasting and frustrating them.  
12. Therefore shalt thou 
* set them a shoulder, or make them as one shoulder, on thy strings shalt thou prepare against—  make them turn their back, when thou shalt make ready thine arrows upon thy strings against the face of them.  
Paraphrase. 12. In reward to their evil intentions God shall set them in a ba●talio before him, and then assault them most hostilely, and with the weapons of his sharp displeasure most sadly infest and destroy them  
13. Be thou exalted, O Lord, in thine own strength; so will we sing and praise thy power.  
Paraphrase. 13. And this his vengeance on his enemies, as it is an exalting of his almighty power in the sight of all men, so is it that for which we, that receive the advantage by it, are eternally obliged to rejoice, and bless and magnify his holy Name.  

Annotations on Psalm XXI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Request] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to espouse, Deut. 21.7. he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath espoused a woman; so Exod. 22.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin espoused, and Deut. 22.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense. And if from that root came the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it would elegantly be rendered the espousal of his lips, i. e. his most important considerable desire, which he had set his heart upon, and so often begged of God. What that was, appears v. 3. setting the crown upon his head, settling him peaceably in the throne. Thus Cant. 3.11. Solomon's day of Coronation is called poetically the day of his espousals, and the day of the gladness of his heart, i. e. the day that he desired so earnestly, set his heart on, and was so glad when it came. But if the roots be distinguished by the position of the point over ש, then as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not elsewhere to be met with in Scripture; so there may be place for conjecture, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had originally the same sense, that now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack hath for effudit, pouring out. For the Lexicographers (that render it elocutio and expositio, and yet produce no other place but this, wherein they pretend it to do so) are well reconcileable with this, and so are most of the ancient Interpreters, though they have rendered it variously; the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the will, or as other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prayer of his lips, that which the lips pour out in prayer; and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the interpretation or exposition of the lips, agreeable to the Arabic notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for indicium. But the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation of his lips, that which he hath first prepared in the heart by meditation, and then poured out at the lips.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Preventest] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel hath several significations; ordinarily to prevent or anticipate, but withal to meet. Deut 23.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render, they met you not with bread and water; and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurrerunt me, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so Nehem. 13.2. they met not— so Isai. 21.14. we read they prevented not; it should be, they met not with bread him that fled: In all which the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to meet. So Mich. 6.6. wherewithal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet the Lord? and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet him with burnt-offerings? we read, come before; which if it be in the notion of preventing, certainly belongs not to that place. And thus it most probably signifies here, thou shalt meet him with benediction of good, as when Melchizedeck met Abraham, and brought forth bread and wine, and blessed him: So Gods coming out to meet us with blessings is a very proper expression of his bounty in obliging and loving us first; as Job 41.2. who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath begun any kindness to me, obliged me first, and I will repay him? The rendering of Castellio is here most perspicuous, and fully expressive of the sense, cum egregiis affecisti beneficiis, thou hast bestowed most eminent favours on him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Intended] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, signifies two things; 1. to incline or decline, and 2. to stretch out, extend, distend. But how in either of these notions it shall be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, it will not be easy to judge. The LXXII. render it in the former notion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they bowed down evil things on thee; and the Latin, declinaverunt in te mala; and the Syriack seems to accord, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabic, they bowed down. If this be the notion of the word, than it will best be rendered, they wrested, or perverted evil things against thee, (as Exod. 23.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to decline, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pervert, is used, and again v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not pervert) i. e. by perverting or distorting thy words, framed accusations, calumnies (which are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil or wicked words or things, Matth. 5.2.) against thee. In the second notion it is ordinarily applied to lines and curtains; and then to spread evil against any, may be a phrase taken from the spreading of nets, (as Psal. 140.5. they spread a net with cords) for the ensnaring of any. But the Chaldee, which render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first to beat out and compress, and thence to machinate, contrive, or forge in the brain, (in which sense it best agrees with imagining, that follows) make it probable to be taken from the Metallists, who beat out, and so extend or distend their metals, and so frame them into any fashion: from whence, by an easy metaphor, it may be drawn to that of designing, or forging any evil against another.  
V. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Make them turn their backs] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a shoulder or shoulderblade, there is no question, Scapula, that part of the body which from the neck reacheth on both sides, before, and behind, to the arm. But what the meaning is here of the Poetical phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt set them a shoulder, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is not so easy to resolve. The Chaldee reads it, Thou hast set them to thy people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one shoulder. The sense of it seems to be best fetched from that which follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thy strings, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nervous, a bowstring, Psal. 9.2. The LXXII. seem not to have understood it, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in thy remainders, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reliquus fuit. But sure it signifies the strings of a bow, as the instrument of shooting or wounding: and then whether we join that to the precedent words, Thou shalt set them a shoulder for thy bowstrings,] or too the subsequent words, Thou shalt set them a shoulder, with thy bowstrings thou shalt prepare against the face of them,] the latter part must have some influence on the former; and then either way, the setting them a shoulder] will be either the setting them in array, drawing them up in a full and fair battalio, that so his arrows may freely play upon them, which in the end of the verse are said to be prepared against the face of them; or, to the same sense, thou shalt make them as one neck (so the Jewish Arab. renders it) for slaughter. Somewhat parallel to this we have Hos. 6.9. where it is said of the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they killed shoulder-wise, or by the shoulder. The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one shoulder, in the same words, as here they use to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoulder: which shows it to be a proverbial form, to signify sure, and uniform slaughter. This the learned Castellio saw, and paraphrastically, but very significantly, expressed; Nam tu eis pro scopo collocatis, rectâ in eos tuis nervis collineabis, For thou shalt set them as thy butt or mark, and with thine arrows aim strait at them. And this sure is the perspicuous meaning of this dark place. For the Soldier in procinctu, both in the ancient and modern wars, was, and is wont to oppose only the shoulder to the enemy, that being the most commodious posture both for defence and offence. Thus the Phalanx was drawn up; thus our stand of Pikes are accustomed to charge; thus the Archers draw the bows, the Musketeers give fire; so the Swordmen receive the enemy, covering the left shoulder with the buckler, and they that use no buckler, yet stand upon a guard of like nature, and hold it for a rule, never to leave open the whole body to the opposite. All which gives the account clearly, why the phrase of setting them a shoulder] is here used, because that was the military posture. Abu Walid interprets it, thou shalt set them as one side, or on one side, viz. to deal with them all alike, comparing the use of it here with that in Hoseah c. 6.9.    

The Twenty Second PSALM.  
TO the 
‖ Praefect of his Music.  chief Musician upon 
† the Hind of the Morning.  Aiieleth Shahar, A Psalm of David.  
Paraphrase. The Twenty Second Psalms was composed by David, on occasion of his own flying from his persecutors, and the calamities that befell him at that time, and belongs mystically to the Crucifixion of Christ, and was therein most literally fulfilled in several passages, see Matth. 27.35.43. and was by Christ recited upon the Cross, either all, or at least some part of it, Matth. 27.46. The Psalm thus composed by David, was committed to the Praefect of his Music.  
1. My God my God, why hast thou forsaken me? 
* Far from my help are the words—  why art thou so far from helping me, and from the words of my roaring?  
Paraphrase. 1. O my God, O my God, I am forsaken by thee, mine enemies prevail against me, and all my loudest and most importunate cries to thee for help, bring me no relief: How long wilt thou thus leave me to this state of destitution? I beseech thee at length to look upon me. (This was farther completed in Christ upon the Cross, when his Divine Nature suspended the exercise of his omnipotence so far, as to deliver up his body to that reproachful death, and real separation from his Soul; Matth. 27.46.)  
2. O my God, I cry in the day time, 
‖ and ו  but thou hearest not, and in the night season, and 
† I have no rest.  am not silent.  
Paraphrase. 2. O my God, I call and cry unto thee continually, day and night, and thou givest me no redress, nor least cessation to my afflictions.  
3. But thou 
* perseverest holy, the praises.  art holy, O thou that inhabitest the praises of Israel.  
Paraphrase. 3. Yet am I not discouraged by this; I am sure that thou continuest faithful and true, such as canst not forget thy promises; thou art he that hast, and wilt continue to do all wonderful things for thy people: and even when for a time thou permittest them to be oppressed by their enemies, thou art still most worthy to be magnified and praised by them.  
4. Our fathers trusted in thee; they trusted, and thou didst deliver them.  
Paraphrase. 4. We thy people have had long experience of thy mercy and fidelity: our fathers before us in all their distresses have placed their full affiance in thee, for rescue and deliverance, and never failed to receive it from thee.  
5. They cried unto thee, and were delivered; they trusted, in thee, and were not 
† put to shame. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  confounded.  
Paraphrase. 5. Upon their humble and constant, and importunate addresses to thee, they continually obtained deliverance from thee, and never were discomfited, or put to shame, in their trusting or relying on thee.  
6. But I am a worm, and no man, a reproach of men, and despised of the people.  
7. All they that see me laugh me to scorn; they 
* put  shoot out the lip, they shake the head, saying,  
8. He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him.  
Paraphrase. 6, 7, 8. Mean while I am an abject, weak, contemptible person, reviled and set at nought by the vulgar and base sort. All that behold my present low condition, think that I am utterly forsaken, and so mock me, and scoff at me, for trusting in God, or relying on any aid of his, or taking any comfort or ground of hope from my being in his favour. (That these three verses have a largest and most literal completion in Christ in his crucifixion, see note e.)  
9 But thou art he that took me out of the womb; thou didst make me hope 
‖ upon the breasts of my mother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when I was upon my mother's breasts.  
10. I was cast upon thee from the womb; thou art my God from my mother's belly.  
Paraphrase. 9, 10. But all this doth not discourage me. I know thy protection hath hitherto supported me in my greatest distresses and weaknesses. Thou broughtest me out of the womb of my Mother; which, duly considered, was a greater deliverance than that I now want from thee; and from that time didst sustain and uphold me, when I was not able to do the least for myself. When I came forth into the World, I had no inheritance, but thy special providence and preservation, which if it had been but one minute suspended, or withdrawn from me, I had been immediately lost: but this thou hast from my first conception thus long continued to me, and thereby testified to me convincingly, that as I have none to depend on but thee, so I may on thee confidently repose my trust.  
11. Be not far from me, for 
† distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trouble is near, for there is none to help.  
Paraphrase. 11. Now therefore, in the approach of the greatest straits, and the most absolute destitution of all humane aids, be thou seasonably pleased to interpose thy assistance, and not to forsake me utterly.  
12. Many 
‖ bullock's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bulls have compassed me; 
* bulls  strong bulls of Basan have beset me round.  
Paraphrase. 12. My enemies are very strong and puissant, and have besieged me very close, brought me to great straits.  
13. They gaped upon me with their mouth, as a ravening and a roaring Lion.  
Paraphrase. 13. And now are they ready to devour me: and therefore as a Lion when he is near his prey, makes a terrible roaring, by that means to astonish the poor creature, and make it fall down through the fright, before him; so do they now rave, and vaunt, and threaten excessively.  
14. I am poured out like water, and all my bones 
† are parted, or have separated themselves.  out of joint; my heart is like wax, it is melted in the midst of my bowels.  
Paraphrase. 14. My outward estate cannot better be resembled, than by a consumptive body, brought extreme low, daily pining and falling away very fast, the bones starting one from the other (see v. 17.) and the very heart and most vital parts quite dissolved,  
15. My strength is dried up like a potsherd, and my tongue cleaveth to my jaws, and thou hast brought me into the dust of death.  
Paraphrase. 15. The radical moisture so dried up, that there is no more left, than in a brick or tile that comes scorched from the kiln, the tongue dry, and not able to speak, and the whole body ready to drop into the grave.  
16. For dogs have compassed me, the assembly of the wicked have enclosed me: they pierced my hands and my feet.  
Paraphrase. 16. For my enemies come about me as fiercely as so many dogs, to rend and tear me; a multitude of malicious people, like a ravenous Lion, have now got me into their power, beset me, and enclosed me, on design to wound and destroy me. (This was most eminently fulfilled in Christ at his crucifixion, that being a real piercing of his hands and feet, and that caused by the importunate clamours of the Jewish fanhedrim and people; and a more literal accomplishment of the words, than belonged to David.)  
17. I may tell all my bones, they look and stare upon me.  
Paraphrase. 17. My civil state, I say, is as low as their state of body, who have no flesh left on it, whose bones consequently are so wide and distant one from another, that they may be numbered (as Christ's were to be, on another occasion, by being naked and distended on the Cross) and are thereupon looked on as a prodigy, and scoffed at by all beholders (as Christ also was upon the Cross, Mat. 27.39.)  
18. They part my garments among them, and cast lots upon my vesture.  
Paraphrase. 18. They look on me as their prey, and all that I have as their lawful spoil or pillage, to be divided as by lot, and distributed among them. (This also was more literally fulfilled in Christ, John 19.23, 24. when the soldiers having divided his upper garments into four parts, finding his inner garment to be without scam, would not tear it, but rather cast lots who should have it.)  
19 But be not thou far from me, O Lord: O my strength hast thee to help me.  
Paraphrase. 19 But be thou, O Lord, who art my only aid, in a special manner present, and with speed assistant to me.  
20. Deliver my soul from the sword, my 
‖ desolate, or only one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Ps. 25. c.  darling from the power of the dog.  
Paraphrase. 20. Rescue me now, I beseech thee, that am left destitute, and helpless, from the power and malice of these bloody men. (Or, as applied to Christ, thou shalt deliver me out of the grave, and not permit the very jaws or power of death, though it seize on me, to detain me under its dominion.)  
21. Save me from the Lion's mouth; for thou hast heard me from the horns of the Unicorn.  
Paraphrase. 21. And as formerly thou hast answered my prayers, and preserved me from the strongest enemies, when they most insolently exalted themselves against me; so be thou now pleased to deliver me from those violent men who now are ready to devour me. (And thus was it fulfilled to Christ in his Resurrection.)  
22. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.  
Paraphrase. 22. And this shall give me continual matter of rejoicing, and proclaiming thy wonderful goodness toward me, and of making the most public mentions of these thy unspeakable mercies, and ascribing the glory to thee, (this also was fulfilled in Christ, in the Apostles preaching his resurrection in all their assemblies, and magnifying God for it. See Acts 2.47.) after this manner:  
23. Ye that fear the Lord, praise him, all ye the seed of Jacob glorify him, and fear him all ye the seed of Israel.  
Paraphrase. 23. O bless and praise the name of our gracious Lord, all ye that profess to be his servants, all ye whom he hath thus taken to himself to be his peculiar people, and showed such marvellous works of mercy among you; let this be a perpetual obligation to you to magnify him, and perform all faithful obedience to him for ever. (Of this, as it respects Christ, see St. Peter's Sermon, Acts 3.26.)  
24. For he hath not despised nor abhorred the 
† request.  affliction of the afflicted, neither hath he hid his face from him, but when he cried unto him, he heard.  
Paraphrase. 24. Because he is faithful, and constantly ready to hear and answer the petitions of them that are brought to the lowest condition, and instantly answers them with timely relief, and never finally casts out, or rejects their supplications. (How this was fulfilled in Christ, see Heb. v. 7.)  
25. My praise shall be 
‖ from thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of thee in the great congregation: I will pay my vows before them that fear him.  
Paraphrase. 25. From these gracious revelations of thyself unto me, shall I fetch abundant matter of praise and thanksgiving, when I come to thy holy assembly; and there will I constantly offer those sacrifices, which I now devote and consecrate unto thee, that all thy faithful servants may join with me in this duty. (This had its completion in Christ, in respect of the commemorative Eucharistical oblations, offered up daily in the Church, in remembrance of Christ's death and resurrection.)  
26. The meek shall eat and be satisfied; they shall praise the Lord that seek him: your heart shall live for ever.  
Paraphrase. 26. As remembering what certain returns thou makest to the prayers of the distressed, supplyest all their wants, givest them matter of thanksgiving, whosoever make their addresses to thee, and comfortest and revivest them with durable refreshments, when their condition is most disconsolate and destitute. (This is also fulfilled in the Evangelizing and comforting of the poor humble Christian, and in the Eucharistical spiritual food, and the vital effects thereof, of which Sacramentally and by faith they are made partakers.)  
27. All the ends of the world shall remember, and turn unto the Lord; and all the kindreds of the nations shall worship before thee.  
Paraphrase. 27. These miracles of thy mercy shall be recounted through all the world; and bring in many spiritual subjects to thy Kingdom, to serve and adore thee. (This also was most eminently completed in the effects of the resurrection of Christ, that mighty work of God's power, and mercy, and fidelity, when the Apostles preaching of it to all the world, brought in such multitudes of proselytes to Christ.)  
28. For the Kingdom is the Lords, and he is the governor among the nations.  
Paraphrase. 28. Acknowledging, that as the managery and sole government of all the nations of the world doth certainly belong to thee, so all subjection and faithful uniform obedience is most due unto thee. (This also was an effect of the promulgation of the resurrection of Christ.)  
29. All they that be fat on earth shall eat and worship, all they that go down into the dust shall bow before him, and none can keep alive his own soul.  
30. A seed shall serve him, it shall be accounted to the Lord for a generation.  
31. They shall come, and declare his righteousness unto a people that shall be born, that he hath done this.  
Paraphrase. 29, 30, 31. And all this for the confirmation of all sorts of men in God's service: 1. Of those that enjoy prosperity in this world, as knowing that they have received it from God: 2. Of those that die, and live not themselves to see thy wonderful work, yet shall their posterity behold and adore thee for it; or, all mortal men shall confess that all life, and preservation, and deliverance is from God, and so they and their posterity shall betake themselves to thy service. (How this is fulfilled in Christ, see note n.) And so all successions of men shall declare to their follower's, those that are not yet born to those that shall come after them, how richly God hath performed all his promised mercies, and how seasonably and miraculously, at this time of greatest need, he hath granted me his protection and deliverance.  

Annotations on Psal. XXII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Aijeleth] For the meaning of the title of this Psalm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII. may first be considered, which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin pro susceptione matutina, for the morning help. This is by the Learned Grotius thought to proceed from their reading the Hebrew otherwise than now we have it; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which v. 20. is by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, help. But that is a very remote conjecture, the words having no affinity in sound or writing. It is more probable, that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur, strength, which is made use of for the aid and relief of others (as in that v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my strength, hasten unto my help) they deduced the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and took it in the notion of relief, and so render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, help. Upon this conceited notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal. 107.17. where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they transforming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fool into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur, do consequently render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he helped them, the Latin suscepit, and the Syriack; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helped, or strengthened: and then joining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of the morning, with it, as denoting the haste or earliness of the help, they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for morning, or speedy, or early help. From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for strength, the Chaldee also paraphrase it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. for a strong or powerful oblation, perpetual for the morning; perhaps from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ram (such as were usually offered in sacrifice) pitching on the notion of oblation. But the notion which the ancient fathers, and from thence the interlinear, and most modern translations have pitched on, is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind: so Prov. v. 19 in the form wherein here 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind, and so frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hart, or stag, Psal. 42.2. Gen. 49.21. Psal. 18.34. Cant. 2.7. And this beast being generally taken notice of for swiftness of foot, (as in that Psal. 18.34. thou hast made my feet like binds feeds, in respect of his flight to some place of safety, in the following words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift as the bind saith the Chaldee) it is therefore here set to denote David in time of his flight from his persecutors; and the rather, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also a Prince, Ezek. 31.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Nations, Nabuchadnezzar, and Ezek. 15.15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. the Princes of Moah, and so 2 King. 24.15. we render the mighty of the land: the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes, and so Isa. 61.3. And thus the title belonging primarily to David in time of his persecution, it very fitly also belongs to Christ at his Crucifixion, he being that Hart, and that Prince, which was then pursued to death, and slaughtered by the Jews; and the Psalm following in many passages more literally belonging to Christ than to David himself, in the first completion.  
V. 2. My God] In this verse the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their rendering is observable. First, for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God, my God, they read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God my God, look on me; and so the Latin: the Arabic and Aethiopick add [my] in the first place, My God, my God, look upon me; the Jewish Arabic, my strong God, my potent God. Here 'tis evident, as oft in other places, that they gave a double signification of the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; first as reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my God, and then again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me, which they chose to paraphrase by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, look, or give heed to me. But our Saviour's reciting these words upon the Cross, is an evidence, that this was not the Hebrew reading, but only the descant of the LXXII. Then in the end of the verse, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my roar, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rugivit, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my errors, my incogitances, (as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignoravit, peceavit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin delictorum meorum, of my faults; and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my follies, and the Arabic in like manner. And this is a mistake also. But than thirdly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially (as oft it is) is literally rendered thus, the words of my roaring are far from my help, i. e. from helping me; the LXXII. have followed this construction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— the words— are far from my deliverance, or, from delivering me; and so the Latin, (and Aethhiopic) longè à salute mea verba— the words are far from my salvation. And to this the Chaldee agrees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far from my redemption are the words of my cry: and so the learned Schindler renders them, as an instance of the adverbial use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, procul â salute meâ verba rugitus mei, the words of my roaring are far from my help; and Seb. Castellio to the same purpose, only continuing the interrogation from the beginning of the verse, cur à meis verbis querulis remota salus est? why is deliverance removed from my complaining words? And thus in all reason are they to be rendered, to denote the ineffectualness of his complaints, or how little help they brought him. The other rendering puts in [ו and] where the Hebrew hath it not, and joins together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words, which cannot well join in sense; whereas this is most simple, only understanding the verb [are] which is seldom expressed in these writers. Only one thing may deserve to be added from the Jewish-Arabick who as he concurs in this latter part of the verse, [my words, and my groaning far from my help,] so he puts the whole verse in form of deprecation, not of complaint, expressing the interrogation, why, as usually he doth, by the negative, Forsake me not, so as that my words and my groaning be far from my help:] and that sure is the adequate importance of them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Silent] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies rest or quiet; either of the tongue only, and then 'tis silence, or of the whole body. And so here it is most probable to be taken, to answer the former part of the verse: There 'twas, I cry in the day time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hearest not; and here, and in the night, (repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I cry) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not, i. e. there is not any quiet to me, i. e. no answer to those prayers of mine which were addressed for quiet or deliverance from my persecutors: and therefore the Syriack, by way of Paraphrase, render it, thou attendest not to me, and so the Arabic also. As for the LXXII. their rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin follows, & non ad insipientiam mihi, and not for folly to me, it will be hard either to give any intelligible account of the meaning of it, or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being rendered by it; unless as Exodus 15.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still as a stone] signifies senselessness, so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were thought to signify senselessness, and accordingly, without care of the sense, thus rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. O thou that inhabitest] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit, signifies also to remain, or persevere: so Psal. 102.13. thou, O Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt remain, or continue for ever. And in this sense it will be best taken here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou remainest, or perseverest holy, (the derelictions in the former verses do not tempt him him to doubt of it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the praise of Israel; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or, O thou, the praises, or which art the praises of Israel, i. e. the object of all their praises; or yet more simply, (without the least ellipsis to be supplied.) But thou remainest holy, the praises of Israel. The LXXII. retain the construction in the latter part, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Latin, Laus Israel, the praise of Israel, and the Arabic, the glory of Israel, (as in Simeons' song, Luke 2.32. Christ is said to be the glory of thy people Israel, in whom they should rejoice, or glory:) only in the former part they have somewhat varied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But thou dwellest in thy holy place; which yet rightly considered, is but a Paraphrase of the sense in which we render it; for Gods dwelling in heaven] is but a phrase to express his faithfulness and mindfulness of his promise, his not being changed, and that is it which is meant by his persevering holy. The Chaldee have a little farther receded, but thou art holy who establishest the world for the praises of Israel] with reference, perhaps, to the fancy of the Jews, that 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] signify 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 sense 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. worm, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is thought to have a special energy in it, to denote that kind of worm, which is begotten of a grain of coccus, or coccinele, a red berry, that yields the scarlet juice, with which they die cloth of that colour, and which is full of those red worms. So Is● 1.18. though your sins be as scarlet, the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a worm, viz. this scarlet-worme. So Lam. 4.5. they that are brought up on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we rightly render it scarlet. And if it be twice dipped with it, then 'tis a darker and richer colour, Num. 4.8. and is rendered purple by the Chaldee. And thus is it a fit title for Christ upon the cross: a worm, in that he is despised, and trodden on, and oppressed by the Jews; and more peculiarly this scarlet worm, which being pressed, 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 arrayed 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one set at nought by the people, this is but parallel to that other predication, signally pointing at his crucifixion, Isa. 53.3. he is despised and rejected of men— and farther paralleled in the story, when they rejected him, and chose Barrabas, 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 fulfilled, 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 rendered, 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 Latin, Arabic, and Aethhiopic) they spoke with their lips, as from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for opening, which applied 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 burden upon the Lord. So Psal. 37.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roll thy ways upon the Lord, i. e. commit them to him, cast them on him; farther expressed by the next words, trust also in him— The LXXII. have rendered it according to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He hath hoped, and so the Latin, and is fully rendered, Matth. 27.43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath confided; so also the Syriack here, and the Arabic by two words, he hath believed and confided. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the imperative mood, and so may fitly be rendered, trust in God, (as a form of reproach:) so 'tis rendered 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 rendered taking pleasure in; and so must the phrase be rendered 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 'tis 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 applied to God, Psal. 132.2; sometimes to Angels, Psal. 78.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of the strong, we duly render Angel's 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 Egyptians, 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 Egyptians was originally an Ox, 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 Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and taurus) why may not that prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that be lightly changed into Serapis, the other title of the Egyptians God, which also is no more originally but a Bull, or ox? But this by the way. This therefore being clear, the rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be simply bulls, and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined with it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bulls of Bashan; which being a rich and fruitful place, and the cattle thereof great, and strong and fat, as the inhabitants giants, Deut. 3.13. and formidable, Num. 21.34. they are here fitly set (Poetically) to express potent enemies, and proud insulters; as the Kine of Bashan, Amos 4.1. are imperious women. This the LXXII. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fat bulls, without mention of Bashan; either as reading for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies fat, or rather thus paraphrastically expressing Bashan, the cattle whereof were fat above any others.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Out of joint] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dividing, parting, dissolving, dispersing, and in Hithpael reciprocally dispersing, or parting themselves, so as one leaves or goes from the other. So Job. 4.11. the Lion's whelps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render, are scattered abroad, LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have left one another, in the notion of dispersing. And so all the ancients render it here: the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were dispersed; the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Syriack, and Latin, and Aethhiopic, were dispersed; the Arabic, dissolved: and this not to denote dislocation of bones, but their parting one from another, as in ● consumption of the whole body, which is here described in this, and the rest of the verse; which is the thing which is here represented, and by it the lowness of his present condition, or outward estate.  
V. 15. Pierced] The double reading of the Hebrew here, is commonly taken notice of, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pierced, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Lion; and the Chaldee hath put them both together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 biting me as a Lion▪ But 'tis evident, the LXXII. read it in the former notion only, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they pierced my hands and my feet; and so the Latin, Syriack, and Aethiopick. Of these readings the enquiry must be, 1. what force they have in the first intention of the words, as they concern David; and 2. what is to be said of them in reference to the Prophetic sense, completed in Christ. For the former, if we stand to the present Hebrew-reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Lion, the sense will run thus, the assembly of the wicked hath enclosed me as a Lion, both my hands and my feet, i. e. I am brought into a condition perfectly helpless, as when a Lion hath one in his power, and is about to seize on him; neither my hands nor my feet can stand me in any stead, the former to resist, or the second to fly: where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enclose] is of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so oft used in Scripture, for such an enclosure, as puts one into the power of another. But if the other reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pierced, be admitted, the same total impotence is still discernible. To be bound hand and foot] is the proverbial style of Scripture, for one that is delivered up to utter ruin; but to be nailed, or pierced, or fastened hand and foot, is a much higher expression of the same thing, both in respect of the certainty, and sharpness of the ruin. 'Tis easier to untie a knot, then loosen what is nailed, and 'tis more painful to be pierced, then only restrained from liberty. And so in either of the readings the sense holds fitly to David's person, as being in a sore distress, and sad condition. Next then, to consider the place in relation to Christ, prophetically described upon his cross; many conjectures of learned men are obvious on this place, but none more worthy to be harkened to, than our two learned Countrymen, both tightly skilled in the Oriental Languages, Mr. Nic. Fuller, and Mr. Ed. Pocock. From the 
† Miscel. l. 3. c. 12.  Collections of the former we learn, that both from the little Masoreth, and from Rabbi Jacob son of Haym, and from his own ocular experience of many copies, 
* in defence. Hebr. Lect. advers. Lindon.  Joan. Isaac Levita hath demonstrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pierced] to be the reading in the text 〈◊〉 chetib, and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Lion, only in the Margin, or cheer. And this farther manifested by the rendering of Aquila, one very favourable to the Jewish interest, who rendered it as a verb, not as a substantive, and so only according to the textual, not the marginal reading. From the 
‖ Not. Miscel. c. 4.  latter we have a more particular, literal, minute account of the word itself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they pierced, either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that is found in the Arabic (and so probably in Hebrew anciently) to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fodere, to dig, or pierce, and from whence is Alcaur, the digging of the earth, and Cawar, hastâ confodere, to run through with a spear. Or if it be read, as in their margin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than also is his conjecture very ingenious, that it be taken for the participle present in Kal in the plural number, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which he brings many examples. To this he addeth also, that the Chaldees paraphrastical rendering (which from the likeness of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a Lion, took occasion thus to express the notion of the participle, and therein the manner of their savage usage) was the original of that double reading of the Hebrew; and indeed not an effect, but the cause of it. As for those who suspect our reading as a falsification of the Christians, besides many other evidences of conviction, he there gives us the testimony of David Kimchi; who taking notice of the Christians reading in this place, different from the Jews, doth not accuse them of any fraud, as elsewhere he doth, Psal. 110. and probably would have done, if he had not known that they had herein followed the most emendate copies.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. Hast heard me] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak, or answer, or hearken to another, is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, thou hast heard, or answered me. This verb the LXXII. read, as if it were a noun from the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affixit, and so so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my affliction, or humiliation, (and from them the Syriack and Latin, etc.) as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my affliction.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Affliction] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the praecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify affliction, or low estate: but all the antieut interpreters render it in the notion of prayer, and the like; the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayer, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prayer, the Latin deprecationem, and so the Arabic, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cry, and so the not despising or abhorring, or casting ou●] will best agree with it, and the subsequents also, when I cried unto him he heard: And so the word will well enough bear, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak, as that is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor, of whom the wise man saith, the poor man speaketh supplications.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2●. Keep alive] Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he hath not quickened his soul, the LXXII. (and Syriack, Latin, Arabic, Aethiopick) render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and my soul lives to him, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him; and then joining the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the Chaldee rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the soul of the wicked he shall not enliven] do evidence our vulgar reading of the Hebrew to be that which they then used, and so the LXXII. to have mis-read it. The literal meaning of it is somewhat difficult. Castelli●'s conjecture is not unfit to be taken notice of, who joins it with that which follows, thus; and he that hath not quickened his soul, i. e. who is dead, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his seed shall serve him, Eorum progonies, quorum vita non perdurat, cum colont, the p●●gony of them whose life continues not, shall serve, or worship. And thus may the ellipsis be well enough supplied, and with as little violence as any other way. Yet because both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the singular, not plural number, (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seed, without any affix of any number, must agree with those) it will be more reasonable to change his plural, eorum, and quorum, into ejus, and cujus, and then retaining that his way of interpretation, the rendering will be literally this; and for him who doth not enliven his soul, i. e. who dies, his seed or posterity shall serve him, i. e. God. This may have a commodious meaning, in respect of David himself, that when he is dead, and so can praise God no longer himself for these his mercies, yet his posterity shall praise God for them, and by that engagement be moved to undertake, and adhere to his service. But in respect of Christ, the completion is more signal; that though he die, yet he should have a numerous posterity, and those begotten, as it were, by his bloodshedding: as Isa. 53.10. when he hath made his soul an offering for sin, he shall see his seed, and this seed of his shall serve him, viz. the multitude of Christians that adore the crucified Saviour; of whom it very agreeably follows, that they shall be accounted to the Lord for a generation, being the men that make up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the future age, (as Christianity is called) of which Christ is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the father, in the LXXII. their rendering of Isa. 9.6. If this be not the meaning of the place, then taking the words by themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and enlivens not his own soul,] must probably be thus supplied, as our English hath it, and none can keep (or more literally to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath kept alive) his own soul: i. e. in relation to David, 'tis God that hath delivered and preserved him, and none else could have done it, being destitute of all worldly aides; and the same by way of pious aphorism, is appliable to all others, all deliverance from the least to the greatest strength or danger, is totally to be imputed to God. But most eminently and signally to Christ, who being dead in the flesh, was quickened by the spirit; being put to that shameful death of Crucifixion in his humane nature, was raised again by the power of his divine nature; and in that was founded the propagation of the Christian Religion, as the interpretation of that which follows. His seed shall serve him, and be numbered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or accounted to God for a generation.  
V. 31. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That he hath done this] Where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that, or, because he hath done it, the Chaldee renders paraphrastically, and in sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the miracles which he hath wrought. The LXXII. applying it to the people that should be born, reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Lord hath made, (and so the Latin and Aethiopick, and the Syriack also, save that they read it in the future.) That which is most exact, and according to the letter, will be to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he hath wrought it, by it meaning the righteousness praecedent: so Cast●llio renders it, ut exponant qu● sit usus justiti●, that they may show what righteousness he hath wr●gh●▪ by righteousness meaning either fidelity, and perice of promise, or more fitly, in the sacred notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, benignly, or beneficence. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉     

The Twenty Third PSALM.  
A Psalm of David.  
Paraphrase. The Twenty Third Psalms was composed by David, and is a most passionate expression of God's abundant care and providence toward all those that faithfully depend on him: (And hath its most eminent completion in Christ, the great shepherd and Bishop of our souls, of whom that this Psalm is a Prophecy, see Maximus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 3. c. β. and l. 2.55. etc.)  
1. The Lord is my shepherd; I shall not want.  
Paraphrase. 1. The Lord my God is to me (and all that diligently wait on him) as a Pastor is to his flock of sheep, 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath fed his people in the wilderness, Chald.  though it be in a wilderness; he is able to provide for me, I shall not be left destitute.  
2. He maketh me to lie down in green pastures; he leadeth me beside the still waters.  
Paraphrase. 2. He provideth abundantly both for my food and refreshment.  
3. He 
‖ or refresheth, see note on Psal. 19 c.  restoreth my soul; he leadeth ●he in the paths of righteousness for his name's sake.  
Paraphrase. 3. He revives and refreshes and comforts me by his spirit, affords me a full and plenteous bait, and thereby enables me for the hardship of a journey; (as he did Elias, 1 King 19.8.) and then leads me forth in the even paths of pious duties, gently and carefully, as I am able to go; by this means directing me to that true felicity even of this life, the exercising myself, and guiding my steps by his excellent laws, and rules of living: and this out of his free mercy to me, the greatest and most valuable that any mortal is capable of.  
4. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me: thy rod and thy staff they comfort me.  
Paraphrase. 4. And though this course should engage me in the greatest distresses, the lowest depression of sadness, the most palpable darkness of despair, yet am I cheerfully resolved not to be discouraged therewith, or to apprehend 'twill make me miserable, being confident of the continuance of this special guard about me, and that, as a shepherd still, thou wilt keep me from straying from thee, and protect me from all dangers.  
5. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.  
Paraphrase. 5. Nay more, thou givest me that treatment of the most indulgent possessor, 2 Sam. 12.3. that admitted his beloved lamb unto his table, to eat of his bread, and drink of his cup with him; thou ommittest no expression of respect and tender love to me. By this means thou providest all plenty for me, maugre the malice of my enemies, who grieve to see the riches of thy bounty to me, and care over me. Thou entertainest me with wine and oil in the most festival manner, afford me, not only in a sufficient, but in a most plentiful degree, all things that are for the advantage, as well as support, both of my body and soul.  
6. Surely, 
‖ benignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shall  goodness and mercy shall follow me all the days of my life; and I † will dwell in the house of the Lord 
* for length of days. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for ever.  
Paraphrase. 6. And I cannot doubt but this bounty and super-abundant mercy of thine shall continue to me all my days; and, for my return to thee, I shall most diligently frequent the public Assembly of thy saints and servants, wheresoever the Ark is placed, and there bless and praise thy name, and address my prayers to thee, as long as I live. (And this is a farther addition to the felicities of my life, that thou wilt afford me this honourable and glorious way of inhabiting in thy sanctuary, and most amicably conversing with thee.) Or to crown all this, thou shalt enfold me at last in that best of sheepcoats, that place of equal purity and safety, where no unclean or ravenous beast can come; there shall I rest, and there abide for ever.  

Annotations on Psal. XXIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Runneth over] The LXXII. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exuberant, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inebriating: but this is their ordinary use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for drinking liberally, not being intoxicated or drunk. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies moist, watered, and (watering being a means of making ground fertile) plentiful, exuberant, and so is fitly applied to the festival cup here. But to this the LXXII. add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Latin, quam praeclarus est? how excellent is it? This they do, by taking the beginning of the next verse, and adding it to the end of this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which they therefore render, how good? But that belongs to the consequent words, and so is rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but goodness or benignity, and so the Syriack and the Arabic; who yet finding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the version of the LXXII. render that there, inebriating as pure wine, accounting that the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, best, the wine which hath no dash of water being such. In this place the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy cup, and from them the Arabic and Aethiopick; but the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my cup, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so the Chaldee and Syriack and Latin; and St. Hierome in his Epistle to Sunia and Fretella, saith, that in the edition of the LXXII. it was my cup, and that thy cup was an error of the Scribes.  
V. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Dwell] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the interlinear regularly renders, I shall return, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly taken in that sense, is by all the ancient Interpreters rendered I shall dwell, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the LXXII. and so in the rest, from a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit, in which we have it, Jer. 42.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We render it, if ye shall still abide, and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if by dwelling ye shall dwell, and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if ye shall surely abide, and the Arabic, if ye shall remain firm, and the Latin, si quiescentes permanseritis, if ye shall abide quiet, and so the Syriack also. Thus 2 Sam. 19.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his abiding, the Chaldee again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his dwelling at Mahanaim. And that thus it was taken here, is much more probable from their general consent, than that they read (as some imagine) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it being ordinary for words of so near alliance, as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to return (and I may add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest) to change significations, the one with the other, and so to signify the same thing; especially when 'tis remembered, that he that is returned to a place, is supposed to abide for some time, and so to inhabit there.    

The Twenty Fourth PSALM.  
A Psalm of David.  
Paraphrase. The Twenty fourth Psalm, composed by David on occasion of bringing the Ark into Zion, is a declaration of God's dominion over this world, his providential presence in every part of it, but his special presence in the place assigned for his worship, the Ark of the Covenant; which is therefore joyfully to be received into Zion, and entertained by all Israel, being moreover a signal emblem of Christ's ascension into heaven.  
1. The earth is the Lords and the fullness thereof, the world and they that dwell therein.  
2. For he hath founded it upon the seas, and established it upon the floods.  
Paraphrase. 1, 2. This whole lower orb of ours (and not only the heaven, where he is said to dwell) is the Lords, by all right of creation, and providence, and preservation; and so are all the sorts of creatures, and every particular, with which he hath replenished it; the Universe, and all the inhabitants thereof, produced at first, continued since, and every minute preserved by him: for were it not so, this globe whereon we dwell would suddenly be overwhelmed and covered with waters. For thus the order of nature would direct; and thus we find in the beginning of the creation, that next under the air were the waters, encompassing, the whole surface of the earth, Gen. 1.7. till God reform this course, made such cavities in the earth, as should receive the water into them, and such banks, as should bond and keep it in, and such a law, as should bridle this vast Ocean, that it should not break forth, Gen. 1.9. and so now by his providence the water is beneath the earth and yet the earth stands firm on that fluid body, as upon the most solid foundation: which is a mighty work of wise disposal and contrivance, for the preservation of mankind; and though once, for the sins of the old World, these waters were appointed to break out, and so overwhelmed the whole earth, yet God hath firmly promised that they shall never do so again.  
3. Who shall ascend into the hill of the Lord? and who shall stand in his holy place?  
Paraphrase. 3. But though all the whole Universe be his, and he effectually present in every t●● smallest corner thereof, yet in a more peculiar manner will he exhibit himself in Mount Zion, at the placing the Ark of the Covenant in it, (that image of heaven itself, the special place of his residence) built on purpose for the adoring and worshipping, and performing service to him. And (as to heaven, so) to this, every one promiscuously is not meet to be admitted, nor can expect to partake of his blessing auspicious presence there;  
4. He that hath clean hands and a pure heart, who hath not 
† taken his life to a falsity.  lift up his soul unto vanity, nor sworn deceitfully.  
Paraphrase. 4. But only such as keep close to the commands of God, that preserve their minds, as well as their bodies, their inward thoughts and consents, as well as their external actions, from all forbidden unlawful objects; that never make use of perjurious deceitful means for the enriching themselves, or depriving others, but serve and worship God uprightly.  
5. He shall receive the blessing from the Lord, and 
‖ or, mercy.  righteousness from the God of his salvation.  
Paraphrase. 5. Such, and none but such, shall be accepted, and rewarded by God, at their approach to his Sanctuary, when they pray unto him, and when they most want and depend upon his mercy. Though God (in Christ) be a Saviour to all sincere worshippers, and servants of his, none, 'tis sure, but such, shall have part in this salvation.  
6. This is the generation of them that seek him, 
* of Jacob, or, the son of Jacob that seek thy face.  seek thy face, O Jacob. Selah.  
Paraphrase. 6. These indeed are the men that may properly be said to pray to, and worship God; these are the true Israelites, that are meet to appear before the God of Israel, whose peculiar presence is exhibited in the Ark of his Covenant, or that associate themselves and join with thee, O Jacob, in the worship of the one true God.  
7. Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in.  
Paraphrase. 7. For the admission of this Ark of the Lord to a place where it may long continue, the gates of the Fort of Zion are now to be set wide open, those strong invincible gates, as for the cheerful hospitable reception and entertainment of that great King, whose Palace it is.  
8. Who is the King of glory? the Lord strong and mighty, the Lord mighty in battle.  
Paraphrase. 8. And if any ask, what King this is; the answer is ready, That powerful omnipotent Lord, that hath wrought all Davids victories for him.  
9 Lift up your heads, O ye gates, even lift them up, ye everlasting doors, and the King of glory shall come in.  
Paraphrase. 9.10. And let this be a solemnity to all Israel, as for the most glorious and welcome news, the placing the Ark of God's Covenant in the Royal City, and so securing to us the presence of God himself, the God of all victory in war, to whom we may daily assemble and make our addresses, with confidence to be accepted and heard, and so be for ever happy, and joyful in his presence. (This primarily belonging to the bringing the Ark into Zion, doth also literally belong to the ascension of Christ our Saviour into the highest heavens: and so the ancient Fathers frequently apply it.)  
10. Who is 
† this the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the King of glory? the Lord of hosts, he is the King of glory. Selah.  

Annotations on Psal. XXIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Lift up his soul] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take, to lift up, (which is used in very many senses, according to the matter to which it belongs) doth sometimes signify to swear by, there is no question. Thus 'tis in the third Commandment, and generally, when it is the taking God's name: for God's name being God himself, the taking of that is the swearing by God; see note on Psal. 16. e. And though applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it frequently in the Psalmist signifies somewhat else, lifting it up in devotion, as it were a sacrifice to God; yet the consequents hear belonging evidently to perjury, and among the forms of swearing, that by the soul or life being one, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am. 6.8. God hath sworn by his life, or soul) therefore it is here most probable to be taken in that sense, especially having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain] joined with it: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which again makes it more parallel to that in the third Commandment, where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith our Saviour, Mat. 5.) perjury is denoted. The only remaining difficulty is, how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  my soul, or, his own soul. The points direct to render it, my soul; and so the Interlinear reads, animam meam, my soul, or life, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, making God the speaker of this verse, and then it is, God's life, or soul. But the the text writing ו not י, and the context according with it, the punctation must in reason give place; and accordingly all the ancient interpreters appear to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul, by that meaning his own soul, or the soul of the swearer. And thus it may probably be. And yet it is as probable also, that the Lord being formerly more than once mentioned in this Psalm, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul, or life] may be the life of God, by whom oaths are wont to be conceived, and are then an acknowledgement of God's vindicative power, which if it be invoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a vain, i. e. a false thing, is a huge degree of profaneness; and so may here fitly be set to signify those, that are not meet to be admitted into God's holy place, where he is to be honoured and worshipped.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Righteousness] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness is oft taken for mercy, is frequently observed, (see note on Mat. 1. g. and Mat. 6. a.) and so 'tis most probably to be taken here, being explicative of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing] going before, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the two words for blessing) benefaction and benediction, are frequently used for works of mercy: and thus the LXXII. read it here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (and the Latin, Arabic, and Aethhiopic in like manner) mercy from God his Saviour.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. O Jacob] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob is set to signify here, is uncertain. The LXXII. leaving out the affix of the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy face, and reading it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the face,] for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob] read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the God of Jacob; and so the Latin, and Arabic, and Aethhiopic: but the Syriack, thy face, O God of Jacob, as our English doth, making an unusual Ellipsis, which they supply with [O God of.] But it may be more probable, that Jacob is here set (as oft it is) for the children or posterity of Jacob; as Israel the other name of Jacob, is, we know, very frequently used for the men or children of Israel, the Israelites: so the Jewish Arab here, of the family or posterity of Jacob: and then two renderings the words will be capable of. For Jacob, i. e. the children of Jacob, will be a fit appellation for those that are diligent seekers of God, truly pious men, and so may be joined with them by apposition, or as the substantive, to which that participle is to be annexed in construction, though it be placed before it: so the Jewish Arab, which seek the light of thy countenance, of the family, etc. And to this the Chaldee may seem to have looked, who, without any paraphrase, to illustrate it, or supply any Ellipsis, set it just as the Hebrew do; only in stead of [thy face] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sight of his face. To this sense the learned Castellio reads it, thus expressly; Jacobaeorum qui sunt ejus praesentiae cupidi, the Jacobaeans or Israelites which are desirous of his presence, which love, and earnestly desire and frequent the assemblies where God hath promised to exhibit himself to those that worthily approach him. But there is also a second possible and not improbable rendering, to be fetched from the importance of the phrase [seeking the face, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which is no more than joining themselves to another. So Prov. 7.15. Therefore came I out to meet thee diligently, to seek thy face, etc. 'Tis the speech of the whore to the lover, and signifies no more than to get into his society, to join herself to him. Now the sons of Jacob being the only people that had the knowledge of God, and that were owned by him, and that should have liberty to enter into the Temple, the holy hill, the representation of heaven, and this privilege being communicable to Proselytes, that should come and seek, and join themselves to them, and the Prophets oft foretelling, that thus the Nations should flow in to them (which was most eminently fulfilled in the Gentiles receiving the faith, and so becoming the spiritual seed of Abraham, and Jacob, the true Israelites;) therefore this may very fitly be the rendering of the words, [that seek thy face, O Jacob,] that come in, and are proselytes to Israel, join themselves to them, in the worship and landing of God, and undertaking of his obedience: the seeking of jacob's face, in this sense, being all one with being proselytes to their Jewish Religion, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coming to God, Heb. 11.6. (the periphrasis of a proselyte to Christ) is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seeking him diligently, in the latter part of that verse. This interpretation will be yet more commodious, if we suppose (see note d.) this Psalm sung by way of antiphona, one chorus answering tother. For than they to whom the answer is given, may fitly be meant by the other, in that phrase [thy face, O Jacob;] as those that represented the whole people, and praised God in their name.  
V. 7. Lift up your heads] Where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up O gates your heads, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be construed, Ye Princes lift up your gates: so the Latin render it, attollite portas principes vestras, and so the Arabic and Aethiopick, and so Apollinarius, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Ye Rulers lift up your gates. But that rendering can have no accord with the Hebrew, which joins the affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yours to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heads, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gates. 'Tis therefore more probable, that the LXXII. set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your Princes, to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your heads, so inverting the Syntaxis, your heads, or Princes lift up the gates, for, ye gates lift up your heads. But this is a misrendring of theirs, and the Chaldee and Syriack read, ye gates lift up your heads: what that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  may next be considered. The gates are specified by the Chaldee to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates of the house of the Sanctuary, i. e. of Zion, whither the Ark was to enter, and to be placed there. The Ark, we know, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory, 1 Sam, 4.22. The glory is departed from Israel, for the Ark of God is taken. And God having promised to be present there, he is, as in other, so peculiarly in that respect, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of glory, and he to come in, when the Ark enters. Now there be some hanging gates, the letting down of which is the shutting of them, and the lifting them up the opening of them. Such are those which we call Portcullis, of use for fortified places, such as Zion was, the strong hold of Zion, 2 Sam. 5.7. and so the gates of Zion lifting up their heads, is their being opened, for the Ark to come into it. And this, we know, was done with solemnity, 2 Sam. 6.12. with gladness, saith the text: and this Psalm was either made for that solemnity, or else for the commemorating of it. That these gates in the next words are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal gates, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the reason may be taken from the durableness of the matter whereof they were made, as strong holds have iron-gates, or the like. In this place it is not amiss to add of this Psalm, that being designed for so solemn an occasion, as that of the bringing the Ark into Zion, or the commemorating thereof, it was probably sung by way of Antiphona, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or response, or alternation. Thus it seems to be practised at the Encania, or dedication of the wall, Nehem. 12. the solemnity whereof was performed by drawing up the whole train of Attendants into two companies, or Processions. Then saith Nehemiah v. 31. I appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two great companies, or chori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and processions, saith the interlinear; we render it, from the vulgar, laudanti●m, of them that gave thanks; whereof one went on the right hand, and v. 38. the other company of them that gave thanks, went over against them: So stood the two companies of them that gave thanks in the house of the Lord, v. 40. This same usage, on solemn occasions, to divide into two chores (though without respect to alternations) appeareth also more anciently (before this of bringing the Ark to Zion) from the performances on Mount Gerizim and Mount Ebal, Deut. 27.12. where the quires were after this manner divided: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin, to bless the people on the one; and Reuben, Gad, Dan, Asher, Zabulon, and Napthali, on the other, to curse; six on one side, and six on tother. And being thus found so long before and so long after this time, 'tis the less to be doubted, but it was practised now, at the bringing of the Ark to Zion. To which purpose 'tis farther to be observed from Psal. 48. (written for the removal of the Ark, and beginning with the solemn form, Let God arise, etc. prescribed in the law for that occasion, Num. 10.36.) that the manner of this Procession is thus described; v. 24. They see thy goings, O God, the goings of my God and King in the Sanctuary. The singers went before, the players on Instruments followed after; amongst them were the Damsels playing upon the timbrels. One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 company, or chorus of vocal Music went before the Ark, the other of Instrumental of all kinds followed it. Whereon it follows, Bless ye the Lord in the Congregations (in the plural, these two companies.) And then it cannot be improbable that, as Neh. 12.40. [So stood the two companies in the house of the Lord,] so here, at the entry of the Ark into Zion, these two chori should be drawn up at the gates on each side of it; and so stand, and the first be supposed to begin with the three first verses of this Psalm, The earth is the Lords, etc. Who shall ascend, etc. to which the other answered in the three following, He that hath clean hands, etc. Then the first resuming their turn, in the seventh verse, Lift up your heads, etc. the other answered in part of the eighth, Who is the King of glory? then the former answering, The Lord strong and mighty, the Lord mighty in battle; The other resumes again, Lift up your heads, etc. And then the first ask the question, Who is, etc. the second concludes, The Lord of hosts, he is the King of Glory.    

The Twenty Fifth PSALM.  
A 
‖ To, or, for David. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Psalm of David.  
Paraphrase. The Twenty Fifth Psalm, composed by David in some time of distress, is a divine mixture of Prayer for pardon of sin, and deliverance from evil, and also of meditation of God's gracious dealings with his servants.  
1. Unto thee, O Lord, do I lift up my soul.  
Paraphrase. 1. O Lord, I have none but thee to whom to address my prayers in times of distress; to thee therefore I come with the tribute of an humble heart, the offering of a devout soul: be thou pleased to accept it from me.  
2. O my God, I trust in thee, let me not be ashamed; let not mine enemy's triumph over me.  
Paraphrase. 2. In thee, O my gracious God, do I repose all my confidence; O let me not be left destitute or forsaken by thee; let not my adversaries have occasion to rejoice and deride me, as one that have been disappointed, or frustrated in my dependences on thee.  
3. Yea let none that wait on thee be ashamed: let them be ashamed that 
† deal perfidiously in vain.  transgress without cause.  
Paraphrase. 3. Yea let all those that rely and depend on thee, be constantly owned by thee: let not any man that hath reposed his whole trust in thee, find himself disappointed: Let that be the fate of treacherous perfidious persons, those that rely on their own ungodly policies, let them miscarry and be disappointed of their hopes, and so appear ridiculous among men. (The only way that may most probably work reformation in them, Psal. 83.16.)  
4. Show me thy ways, O Lord, teach me thy paths.  
Paraphrase. 4. O Lord, be thou pleased by thy special grace to direct me in the performance of all that may be acceptable in thy sight.  
5. Led me in thy truth, and teach me; for thou art the God of my salvation: on thee do I wait all the day.  
Paraphrase. 5. Preserve me from all straying and wand'ring out of the right way. On thee I depend for this, and every minute look up to thee, for the directions and support of thy good spirit.  
6. Remember, O Lord, thy tender mercies, and thy loving kindness; for they have been ever of old.  
Paraphrase. 6. Lord, thou hast always abounded to thy servants in compassion and bounty, relieved the distressed, and plentifully supplied all wants to those that have addressed their prayers to thee. Be thou pleased at this time thus in mercy to deal with me.  
7. Remember not the sins of my youth, nor my transgressions: According to thy mercy remember me, for thy goodness sake, O Lord.  
Paraphrase. 7. Lord, the sins of my younger days are many, the breaches innumerable, wherewith I have ignorantly or foolishly, for want of knowledge or consideration, offended against thee: Lay them not, I beseech thee, to my charge; but of thine own free mercy and compassion to a wretched sinner, be thou pleased to be reconciled to me, O Lord.  
8. Good and upright is the Lord; therefore will he teach sinners in the way.  
Paraphrase. 8. It is an act of the great purity and justice and rectitude of God, to direct and assist toward the ways of virtue, all those that are by error and weakness fallen away and departed from it. and timely to reduce them to good life.  
9 The meek will he guide in judgement, and the meek will he teach his way.  
Paraphrase. 9 Those that are truly humbled before, him for their sins and failings, and de voutly address to him for pardon and grace, he will never fall to allow them his assistance and direction in the ways of virtue.  
10. All the paths of the Lord are mercy and truth unto such as 
‖ observe, take care of; see note on Psalm 119. a.  keep his Covenant and his testimonies.  
Paraphrase. 10. God will never fail either in mercy or fidelity any man, that walks diligently and industriously in obedience to him. The pardon and the grace that he hath promised to such, the pardon of all their frailties, and the donation of sufficient strength to support their weakness, shall never fall to be performed to them that remain thus faithful to him.  
11. For thy name's sake, O Lord, pardon my iniquity, for it is great.  
Paraphrase. 11. I have many ways greatly sinned against thee, and have no ground of hope for mercy, but only from thy free abundant pardon, which, I know, exceedeth my sins, and for which I am the more abundantly qualified, by how much my state is more sadly miserable, without the interposition of this mercy. On that only account therefore of thy free pardon to the greatest, so they be truly penitent sinners, I beseech thee to be reconciled unto me, who unfeignedly repent and return to thee.  
12. What man is he that feareth the Lord? Him shall he teach in the way that he shall choose.  
Paraphrase. 12. Where the fear of God is planted truly in the heart, there God will not fall of his directions and illuminations, but will certainly afford him knowledge what will be acceptable in his fight.  
13. His soul shall 
† abide in good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dwell at ease, and his seed shall inherit the earth.  
Paraphrase. 13. And beside this, all the comforts of this life are his portion here, and his posterity have a greater assurance of prosperity entailed on them, than any other.  
14. 
* The Counsel and Covenant of the Lord to them that fear him, is to make known, or reveal to them.  The secret of the Lord is among them that fear him, and he will show them his Covenant.  
Paraphrase. 14. It is part of the gracious decree and Covenant of God, stricken in Christ with all those that truly fear and serve him, and endeavour sincerely to do what he commands, never to conceal from them the knowledge of his will so far as their practice is concerned in it.  
15. Mine eyes are ever toward the Lord; for he shall pluck my feet out of the net.  
Paraphrase. 15. Whatever my streits are, I shall not fail to wait and attend on thee confidently, assuring myself that thou in thy good time wilt deliver me out of them.  
16. Turn thee unto me, and have mercy upon me, for I am desolate and afflicted.  
Paraphrase. 16. And now that I am in such a condition, I have no other motive to invite thy mercy, but my showing thee that I have need of it. All humane aids failing me, 'tis now thy season to interpose for me.  
17. The 
‖ pressures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Troubles of my heart are enlarged: O bring thou me out of my distresses.  
Paraphrase. 17. My anxieties and destitutions daily increase: O be thou pleased to deliver me out of them.  
18. Look upon mine affliction and my pain, and forgive all my sins.  
Paraphrase. 18. My sins, I know, they 〈◊〉, that have brought these punishments on me: be thou of thine own goodness pleased to pardon the one, and remove the other.  
19 Consider my enemies, for they are many; and they hate me with 
† unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cruel hatred.  
Paraphrase. 19 My adversaries daily increase, and their hatred to me is perfectly causeless, let their power and my innocence move thee at length to chastise the one, and vindicate the other.  
20. O keep my soul, and deliver me: let me not be ashamed, for I put my trust in thee.  
Paraphrase. 20. Preserve and deliver me out of their hands: my confidence is wholly in thee, O let me not be disappointed in that hope.  
21. 
‖ or perfectness and uprightness shall preserve—  Let integrity and uprightness preserve me, for I wait on thee.  
Paraphrase. 21. Let my innocence be supported and defended by thee, for I have none else to depend upon, Or, thy mercy and thy fidelity shall secure me, as one that have no other hold, and therefore wholly depend and rely on thee, that as thou hast promised thou wilt perform for me.  
22. Redeem Israel, O God, out of all his troubles.  
Paraphrase. 22. And in thy good time deliver all those that rely on thee, from all the difficulties that encumber them.  

Annotations on Psal. XXV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Without a cause] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any falseness, perfidiousness, violation of oath or league; and not simply any kind of transgression, but those of lying, or falseness. The only difficulty is, what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is joined with it, an adverbe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inanis, or vacuus, vain, empty, or void. It is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Latin supervacuè, in vain, or to no purpose; and it ordinarily belongs to those that do any thing, and receive no reward or advantage by it. So Gen. 31.42. Surely thou hadst sent me away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it empty, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without any reward for all my labour. So Exod. 23.15. thou shalt not appear before me (i. e. before God) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty, without some present to offer him. So 1 Sam. 5.3. if ye send the Ark, send it not empty, i. e. without some presents to accompany it. And thus it seems to signify here, being applied to the false perfidious persons, that had violated their faith to David. Those, if they were frustrated in their mischievous designs, if they prospered not, should be perfidious without any reward, and so be put to shame, rendered ridiculous thereby, as those that are disappointed of their expectations: and so that is the meaning of the phrase.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. The secret] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the secret, is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Latin firmamentum, the firmament or foundation, by the Arabic the strength; all either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foundation, or else supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a primitive, to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundavit. But the Chaldee reads it in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secret; which signifying a thought also, or counsel, or consultation, the Syriack read it to no ill sense, The thought of the Lord is of them that fear him, as thought signifies care, or consultation, and solicitude for or about any thing, and so the thought of God, his careful providing all that is wanting for them. In the notion of a counsel or consultation we have it, Gen. 49.6. My soul come not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their secret, i. e. into the consultations of those brethren in iniquity. And either this notion, or that for a secret, may most fitly be retained in this place. If it be the secret, than 'twill be answerable to the showing or revealing, that follows in the end of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is thus literally to be rendered; and his Covenant (is) to declare (viz. his secrets) to them. So the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his Covenant of declaring, or, to declare to them; and the Latin, & Testamentum ejus ut manifestetur iis, and his Testament or Covenant is, that it, i. e. the secret preceding, be revealed to them, i. e. it is part of God's Covenant with his faithful, to reveal his will to them, and not to keep it secret, so that they may know it, and practise it, which without knowing they cannot do. See Deut. 30.11. And to this sense the Aethhiopic paraphrase it, his law shall teach them. And this is no incommodious sense of these words. But then considering that this of the Psalms is a Poetical writing, in which trajections are not unusual or strange, it may I suppose, yet be more probable, that there should be place here for such an easy trajection, as we observed Psal. 2.11. and so the whole verse lie in construction thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Tis the counsel (or secret) of the Lord, and his Covenant to them that fear him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad notificandum iis, to declare to them, or reveal, or let them know, i. e. to reveal his will unto them, viz. that part of his will, which is so oft mentioned in this Psalm, v. 4, 5.8, 9, 10, 12. and that which alone is useful for us to know, his will, or Commandments, wherein we are to walk, if ever we hope to be accepted by him. And this I suppose to be the fullest and clearest rendering of these words, which must be acknowledged to have some obscurity in them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Desolate] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anus, one,] oft used for unigenitus, an only son, doth also signify a solitary and desolate person; so Psal. 68.6. God setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solitary in families, i. e. gives them children that had none. So Psal. 22.20. deliver my soul from the sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my only one, i e. my soul, which is now left destitute, from the power of the dog. and so here, as must be concluded from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afflicted] which is added to it. Yet have the LXXII. rendered it in the other signification, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, onely-begotten; and so the Arabic, only son: But the Latin more to the letter, unicus & pauper sum ego, I am alone and poor.  
V. 21. Integrity] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integrity and uprightess, in the abstract and singular, the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  read in the concrete and the plural, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innocent and right: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep or preserve, is by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stuck, or adhered to me, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligavit, to be bound up in league with any. But the Chaldee render it clearly, Perfectness and uprightness shall preserve me. And thus also 'tis capable of two senses; one in relation to himself, the other to God. If it refer to David himself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendered simplicity, that ingredient in jacob's character, as that is somewhat inferior to goodness, which v. 8. is joined with uprightness, and both spoken of God, besides whom none is good in that sense, as Christ saith. But it may not unfitly refer to God, and then it will signify perfectness in the highest degree: and as that denotes the greatest goodness and mercy, as when Christ saith, be you perfect, as your Father in heaven is perfect, Mat. 5.48. 'tis Luk. 6.36. be ye merciful, as your heavenly Father is merciful; and then as Psal. 23.6. we have, Surely goodness and mercy shall follow me all the days of my life, referring questionless to God's goodness, etc. so here it may well be, Perfectness and uprightness, i. e. God's perfectness and uprightness, his mercy in promising, his fidelity in performing, shall preserve me.    

The Twenty Sixth PSALM.  
A Psalm of David.  
Paraphrase. The Twenty Sixth Psam was composed by David, as an appeal to God to vindicate his integrity, and deliver him from his enemies.  
1. 
‖ Plead for, or defend me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Judge me, O Lord, for I have walked in mine integrity: 
† and in the Lord I have trusted, I will not be shaken.  I have trusted also in the Lord, therefore I shall not slide.  
Paraphrase. 1. To thee, O Lord, I appeal for patronage and relief; and to qualify myself for so great a dignity, am able only to say this for myself, 1. That I have not injured them that invade me, nor by any other wilful prevarication from my duty forfeited thy protection; 2. That I have constantly and immutably reposed my full trust and dependence on thee my only helper.  
2. Examine me, O Lord, and prove me: try my reins and my heart.  
Paraphrase. 2. For these two I humbly offer myself to thy divine most exact inspection, and examination, even of my most inward thoughts; and if thou seest good, to thy casting me even into the furnace of affliction, for the approving my sincerity herein.  
3. For thy lovingkindness is before mine eyes, and I have walked in thy truth.  
Paraphrase. 3. What ever thy trials are, this thou wilt certainly find, that I have never failed to meditate on, delight in, and repose all my trust in thy mercies, and that I have sincerely performed obedience to all thy commandments.  
4. I have not sat with 
* false 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  vain persons, neither 
‖ gone in (see note d.) with flagitious men.  will I go in with dissemblers.  
Paraphrase. 4. My conversation hath not been tainted with the evil examples of the world; I have not been guilty either of falseness or treachery, or any manner of base unworthy dealing.  
5. I have hated the congregation of evil doers, and 
† have not sat; see note d.  will not sit with the wicked.  
Paraphrase. 5. On the contrary, I have detested and abhorred all assemblies of those that design such things, and constantly eschewed entering into any of their consultations.  
6. I 
‖ have washed  will wash mine hands in innocency; 
† and compassed.  so will I compass thine altar, O Lord.  
Paraphrase. 6. I have endeavoured daily so to prefer my thoughts and actions from all impurity, that I might be duly qualified to offer my oblations to thee, with confidence to be accepted of thee;  
7. That I may publish with the voice of thanksgiving, and tell of all thy wondrous works.  
Paraphrase. 7. To proclaim to all men, in the solemnest manner, thy abundant rich mercies to those that keep close to thee.  
8. Lord, I have loved the habitation of thy house, and the place 
* of the tabernacle of thy glory.  where thine honour dwelleth.  
Paraphrase. 8. O what a pleasure hath it always been to me to come, and offer up my prayers before the Ark, the place where thou art graciously pleased to presentiate and exhibit thyself?  
9 
‖ Unite not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gather not my soul with sinners, nor my life with bloody Men.  
Paraphrase. 9 This I hope may be ground of assurance to me, that thou wilt not deal with me as with wicked and bloody men, that thou wilt not permit me to fall under their fate, to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII.  perish as they do;  
10. In whose hand is mischief, and their right hand is full of bribes.  
Paraphrase. 10. Who design, and consult, and contrive nothing but injustice, and spare no liberalities that may be useful toward that end.  
11. But as for me, 
† I have walked, so the Syriack and LXXII. and Lat. see note d.  I will walk in mine integrity. Redeem me, and be merciful unto me.  
Paraphrase. 11. Out of such men's power and malice be thou pleased to rescue me, who have never yet forfeited mine integrity.  
12. My foot standeth 
‖ or in the plain, or court.  in an even place; in the congregation will I bless the Lord.  
Paraphrase. 12. I am constant and steady in my adherence and reliance on thee: thou, I know wilt support me, and I will make my most solemn acknowledgements of it to thee. Or, And now what have I to do, but to offer sacrifice to thee, and bless and praise thee for ever in the public assembly?  

Annotations on Psalm XXVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Slide] The only difficulty in this verse, is, in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to trip, to totter, to be shaken, or moved, to be ready to fall, inconstant, or not able to stand. And it may be applied either to the subject matter of his hope, that he shall not be cast down by his enemies, forsaken by God, (and that looked on as a reward of his hope;) and so our English understands it, and accordingly infers it with the illative, therefore: Or else it may be applied to the hope itself, or David hoping; and than it signifies the constancy of his unshaken hope; that however God deal with David, he will immutably trust in him. And thus I suppose it is to be understood here, if the words be simply read, as they are in the original, thus, Judge me, O Lord, for I have walked in mine integrity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Lord I have trusted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not be shaken. Where in his appeal to God he proposeth two things to his trial (examine me— v. 2.) 1. whether he have not continued upright before him; 2. whether he have not, and do not still constantly continue to adhere and depend on him for his protection: which being the two things to qualify a man for God: audience and acceptance, (sincerity of obedience to, and of trust in God) he may now cheerfully appeal to him, and adventure himself to his divine examination. And thus all the ancient Interpreters seem to have understood it, none of them interposing the [therefore,] or varying from the simple reading, as our English doth; but, on the contrary, the Arabic interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fearing, (which is the shaking of his hope) I have trusted in the Lord, and will not fear,] have confined it to this sense; and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and trusting in the Lord I will not be shaken, or as other copies read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grow weak: the Latin in like manner, (and the Aethhiopic) & in Domino sperans non infirmabor, and hoping in the Lord I will not be weakened, i. e. I do hope, and will continue firm in so doing. To this the learned Castellio hath expressed his sense, Patrocinare, Jehovah, qui me innocenter gero, immotam in Jehova fiduciam habens, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  O Lord take my part, who behave myself innocently, having an unmoved trust in the Lord. And considering that it is here his request to God to take his part, that which follows in the rest of the period, must in reason be the recital of the qualifications necessarily required to the hearing of this prayer, rather than the inferring or concluding that God will take his part, i. e. that his prayer shall be heard. And this also appears by v. 3. where, having offered himself to God's examination, v. 2. for the truth of what he had here pretended, he specifies expressly, or instances in these two things; (only by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, frequent in sacred style, the latter is mentioned first) For thy loving kindness is before mine eyes, (there is his unmoved hope) and I have walked in thy truth, (there is his integrity.)  
V. 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Try] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies originally so to try, as the metallist doth his gold, by dissolving and melting it. So Psal. 66.10. thou hast tried me as silver is tried; where the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast melted us as the goldsmith melts his silver. So Isa. 47.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have melted thee— I have tried thee in the crucible of affliction. And thus the LXXII. renders it here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set on fire; the Latin, Vre, burn; and the Arabic, make to burn. And thus it specially belongs to afflictions, by which, as by fire, such trials are made.  
V. 4. Dissemblers] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hiding himself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, which therefore literally signifies those that hide themselves; which because all wicked men desire to do, their actions averting and hating the light, therefore the LXXII. here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin iniqua gerentes, wicked doers, the Arabic, breakers of the Law: and so in sense it is to be rendered, but literally the secret dealers; the greatest wickednesses being those that are most secretly contrived: and accordingly the Chaldee so paraphraseth it, they that hide themselves that they may do ill.  
V. 6. I will wash] That the future tense in Hebrew is frequently taken in the preter tense, is known to all. Here the context requires it to be so, both in v. 5. and 6. being all but an explication, or recital at large of what had been said, v. 1. viz. that he had walked in integrity. And therefore as it is, v. 3. I have walked in thy truth, and v. 4. I have not sat, and 5. I have hated; so in all reason must the future's be rendered in the latter part of those verses, 4. and v. 5. I have not, (not I will not) go, and sit. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And then by consequence so it must be in this v. 6. I have (not, will, for the future) washed my hands in innocency, and so compassed— Now for the phrase, washing hands in innocency, the LXXII. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. literally, among the guiltless; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so the Latin render it, inter innocentes, among the innocent. But this sure signifies no more than the ordinary reading of the Hebrew imports, to wash the hands in token of innocence. This we know was common a-among the Jews (from Deut. 21.6.) in any solemn business of protesting innocency, to wash the hands, as a token of it; and so Pilate did, Matth. 27. But it particularly belonged as a ceremony preparative to praying; for unless we come pure to that work there is no hope to be heard. If I incline to wickedness in my heart, the Lord will not hear, saith David: and, surely the Lord heareth not sinners, saith the man in the Gospel that was born blind: and Isa. 1. when you make long prayers, I will not hear, your hands are full of blood; wash you, make you clean: 'Twas therefore a common usage among all the Jews, always to wash before prayers. So saith Aristeas in his History of the LXXII. 
p. 890. D.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is the custom for all the Jews to wash their hands, as oft as they pray to God▪ whence the Apostle takes that phrase or lifting up holy hands, 1 Tim. 2.8. (see note b. on that chapter.) So in the Yad Tephillah, c. 4. Sect. 2. The hands are to be washed before prayers. To this belongs the rule of the Jews, that every one should wash, as soon as he rises in the morning, thereby to prepare himself for the reading of the Shemaah, and praying; not accounting him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure or clean, before he hath washed his hands in water: and this in imitation of the Priest's ministering in the Sanctuary, who were not to perform any sacred office till they had poured water out of the Laver, (that was set in the Temple to that purpose,) and washed their hands in it. In place of which offices of the Priest, is, say they, the reading of the Shemaah in the morning, and at other times, which belongs to all, and must be prepared for by washing. See Mr. Pococks Miscell. 
p. 388.  c. 9 This then being premised, the only difficulty remaining is, what is meant by encompassing the Altar; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this referring, no doubt, to the Priest's officiating or sacrificing, at which time he was wont to go about the Altar, (as it here follows in the next verse) publishing and telling of all his wondrous works, (in order to which going about the Altar was adapted) praising of God, or praying to him. In reference to this custom of the Priests going about the Altar, it is, that the LXXII. Psal. 27.6. have these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I compassed and sacrificed in his Tabernacle a sacrifice of shouting; and the Arabic reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk about, to perambulate, rendered by the Latin lustravi, so compassing, as in a lustration. The truth is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place signifies round about me, and so is most rightly rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (they seem rather to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I compassed: Yet is that misrendering of theirs founded in this custom of the Priests going round the Altar, in time of his oblation: And then it being this custom of the Priests washing before his officiating, from whence came the custom of the people's washing before Prayers, the whole verse must thus be understood with reference to the Priest's practice, who first washed his hands, and then offered sacrifice, and in offering encompassed the Altar. In proportion whereto David willing to express his coming with a pure heart to pray to God, doth it by this similitude of a Priest, that as a Priest washes his hands, and then offers oblation, so had he constantly joined purity and devotion together; which still belong to the two things mentioned, v. 1. and again, v. 3. as the qualifications to fit him for God's patronage. The washing hands in innocency being perfectly all one with walking innocently, v. 1. walking in thy truth, v. 3. as his Compassing God's Altar, i. e. offering up his prayer in a pious hope and reliance on God, is equivalent with trusting in him, v. 1. and having God's lovingkindness before his eyes, v. 3. And so still the decorum is observed throughout the Psalm, and concludes it again, But as for me, I will walk innocently, v. 11. (there is the former) My foot standeth in an even place, v. 12. and so steady, firm, to signify the stability of his hope, (there is the latter.)  
V. 8. Habitation] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell, is here by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comeliness, misreading it, as some think, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by inverting the letters. In another place they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cloud, Zach. 2.13. as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so signifies. But ● Sam. 2.29. they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eye, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus. And so probably they took it here, the eye signifying also the aspect, wherein consists the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or comeliness of any living thing. The Syriack here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministry; but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation. The only question can be, whether by habitation of thy house] be meant David's inhabiting God's house, as Psal. 27.4. One thing have I desired, that I may dwell in the house of the Lord; or Gods inhabiting it himself. And the latter seems most agreeable, so as the habitation of thy house, be the house which thou inhabitest, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by apposition, thy habitation-house, as we use in English a mansionhouse, i. e. a place for daily habitation, such as the Temple or Tabernacle was to God, having promised to be continually present there. Answerable to which is the latter phrase in the verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the Tabernacle of thy glory; so 'tis literally to be rendered (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit) and so the Chaldee reads, and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the place of the Tabernacle of thy glory, by glory, as formerly, meaning the Ark which was placed in the Tabernacle.  
V. 12. In an even place] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus, aequus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  planus fuit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planicies, a plain or valley. So Deut. 3. all the cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the plain, and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And then 'tis not improbable, the word may here be used for the area, or atrium, the court where the Altar stood, and so bear some analogy with the mention of the Altar, v. 6. the habitation of thy house, etc. v. 8. and with the congregation where God is praised, in the end of this verse.    

The Twenty Seventh PSALM.  
A Psalm of David.  
Paraphrase. The Twenty Seventh Psalms was composed by David in time of his distress▪ wherein placing all his trust and confidence in God, he especially expresseth his desire of returning to the participation of God's public service.  
1. The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid?  
Paraphrase. 1. Whatsoever my distresses are, I have a God of might, who will deliver me out of this dark and forlorn condition, will preserve me safe from all the malice of my enemies. It were then great folly in me, to betray any the least fear, or apprehension of the dangers that encompass me.  
2. When the wicked, even mine enemies, and my foes 
‖ came nee● upon me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  came upon me to eat up my flesh, they 
† or, shall Humble and fall.  stumbled and fell.  
Paraphrase. 2. When ungodly men make their approaches against me, very bloodily resolved to devour and destroy me utterly, then will God certainly interpose his hand, to discomfit and disappoint my sorest enemies, and rescue me out of their hands: for thus he hither to hath done in my greatest dangers.  
3. 
* If an host incamp, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  Thought an host should encamp against me, my heart shall not fear: 
‖ If war rise— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  though war should rise against me, in this will I be confident.  
Paraphrase. 3. Whatsoever the danger be, whether by close siege, or by pitched battle, yet have I still my reliance firm, in confidence of God's assistance and relief, and that will keep all fear from me.  
4. One thing have I desired of the Lord, that I will seek after; that I may dwell in the house of the Lord all the days of my life, to behold the 
† sweetness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Chald. and Syr. but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lat. voluptatem, pleasantness  beauty of the Lord, and to inquire in his Temple.  
Paraphrase. 4. There is but one thing that I am much solicitous for, or importunate in my Prayers, viz. (not that I be settled in my regal throne, which he 
* The LXXII in the Title of the Psalm add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before he was anointed.  seems not yet to be, but) that I may have that benefit of peace to partake of God's public service in the Assembly, and never to be taken off from it, to enjoy that sweetness and transcendent pleasure and delight of conversing daily and frequently with God, and receiving counsel and directions from him in all my doubts. The being but for a time deprived of this felicity is indeed matter of some sadness to me, from which I daily pray to be released. But besides this, I have nothing else to complain of in my present distresses.  
5. For in the time of trouble he shall hide me in his pavilion; in the secret of his Tabernacle shall he hide me, he shall set me up upon a rock.  
Paraphrase. 5. Were I but returned to the Sanctuary, I should look upon it, and make use of it as of a refuge of perfect safety, to which in any difficulty I might confidently resort, and be secured by God, as in a tower or fortress.  
6. And now shall my head be lifted up above mine enemies 
‖ see Psal. 26. note d.  round about me: therefore will I offer in his Tabernacle sacrifices of 
† jubilation.  joy; I will sing, yea I will sing praises unto the Lord.  
Paraphrase. 6. And as now it is, though I am at present withheld from that felicity, yet have I confidence that my prayers shall be heard, that I shall be delivered from mine enemy's power, and exalted above them all, and afforded all matter of joy and Sacrifices, when I do come to Zion, and abundant thanksgivings unto God.  
7. Hear, O Lord, when I cry with my voice; have mercy also upon me, and answer me.  
Paraphrase. 7. And therefore with this confidence I now offer up my Prayers to thee, O Lord, for mercy and compassion, and gracious returns to all my wants.  
8. 
‖ To th●● said my heart, seek ye my face: Thy—  When thou saidst, Seek ye my face, my heart said unto thee, Thy face, Lord, will I seek.  
Paraphrase. 8. Whatsoever supply I lack, my heart directs me whither to apply myself, by resounding in my ears those gracious words of thine [seek ye my face,] calling all, that want any thing, to ask it of thee. To thee therefore I make my address with thine own words of invitation in my mouth. [Thy face, O Lord, will I seek] making all my application to thee, and to none other.  
9 Hide not thy face 
† from me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  far from me, put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation.  
Paraphrase. 9 Lord, vouchsafe me thy wont presence and favourable aspect, withdraw all expressions of thy displeasure. Thy former continued reliefs have engaged me to hope for deliverance from none but thee: O do not thou leave me, for than I shall be utterly destitute.  
10. 
‖ for my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  When my father and my mother forsake me, 
* and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  than the Lord will take me up.  
Paraphrase. 10. It is one of thy wonderful works of mercy, to provide for those whose parents have exposed and left them helpless, (the young Ravens, Psalms 147.9.) And the like I trust thou wilt do for me, though all hmane aids should utterly fail me.  
11. Teach me thy way, O Lord, and lead me in a plain way, because of mine enemy's  
Paraphrase. 11. Lord, do thou instruct and direct me what course I shall take, that mine enemies may have no advantage against me, but that I may escape safe out of their hands.  
12. Deliver me not over unto the will of mine enemies; for false witnesses are risen up against me, and such as breathe out 
‖ injury rapine.  cruelty.  
Paraphrase. 12. Permit me not to fall into their power; for as they have begun with slander and calumny, so will they end, if thou do not divert or withhold them, in injustice and rapine.  
13. 
* Unless I had believed—  I had fainted, unless I had believed to see the goodness of the Lord in the land of the living.  
Paraphrase. 13. Had I not had a full confidence that I should by God's great mercy be supported in my distress, and restored to those enjoyments of rest and peace, which God had faithfully promised me. (Here the Psalmist abruptly, but elegantly breaks off the speech.)  
14. 
* Expect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Wait on the Lord; be of good courage, and he shall strengthen thy heart: wait, I say, on the Lord.  
Paraphrase. 14. O my soul, do thou patiently expect God's leisure; be not discouraged with thy present evils, but arm thyself with constancy and fortitude, and never doubt of God's seasonable reliefs.  

Annotations on Psalm XXVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Stumbled] Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the Praeter tense, yet 'tis usual in the Prophetic writings, that these should be taken in the future tense, when the context inclines that way. And so here it doth, being a profession of his confidence in God, that he will deliver him out of his present distresses; as both the antecedents v. 1. and consequents v. 3. make evident. And accordingly it is most probable that here thus it should be, v. 2. and so the Jewish Arab reads, they shall stumble, and fall; and so the learned Castellio renders it, si invadant— offensuri sunt atque casuri, If they invade me, they shall stumble and fall. Though it be also possible, that it may reflect upon his past experiences of God's mercies, as pledges of his future, and then it may retain the praeter tense. And therefore I deemed it safest to take that in also in the Paraphrase.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Joy] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of jubilation, are those of the solemn feasts, attended not only with the harmony and Music of the Levites, but the hosannah's and acclamations of the people. Hence Jeremy compares the military clamours of the victorious Chaldeans in the Temple, to those that were formerly made there in the day of a solemn feast, Lam. 2.7. They have made a noise in the house of the Lord, as in a day of a solemn feast. And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joyful sound, which they that hear, are by David pronounced blessed, Psal. 89.15. Blessed is the people that know the joyful sound.  
V. 8. My heart] For the meaning of this v. 8. little help will be had from the ancient Interpreters. The Syriack leave out a part of it unrendred, and have only thus much, My heart saith unto thee, and my face shall seek thy countenance. The LXXII. (and after them the Latin, Arabic, and Aethhiopic,) in stead of Seek ye my face,] read, I have sought thy face;] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My heart said to thee, I have sought thy face; thy face, Lord, will I seek: and other copies with some change, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. My heart hath said to thee, I will seek the Lord; my face hath sought thee, thy face, Lord, will I seek. But the Chaldee keeps close to the Hebrew, only for [seek ye] reads in the singular seek thou. The full meaning of it will easily be gathered, by reflecting on God's mercy and kindness unto men, ready to defend them, if they will but call to him for his help. This is contained in this supposed speech or command of Gods, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seek ye my face,] thereby inviting all to address their prayers to him. This gracious speech of Gods, David here meditates upon, and on it found'st his confidence, and in his addresses to Heaven first minds God of this his command, or invitation, or encouragement to all, to seek to him, (that is the meaning of [My soul said to thee, seek ye my face,] laying a foundation of claim in Gods own words;) and then he makes use of this privilege immediately, answers the invitation in the very words wherein 'twas made, [Thy face, Lord, will I seek.] This Castellio hath paraphrastically expressed, sic animo cogito, velle te tuum quaeri conspectum; tuum conspectum, Jova, quaero. I thus think in my mind, that thou wouldst have thy face sought: Thy face, Lord, I seek. The Jewish-Arab hath here another construction, making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my face, to govern, and not be governed by the verb, thus; My heart said of thee, O my face, seek him, (because saith he, the other members are at the command of the heart, to do what that bids) therefore will I seek the light of thy countenance, O Lord.  
V. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Such as breathe cruelty] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breathers or speakers of injury or rapine, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying injury or rapine, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe or speak) the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iniquity hath lied to, or against itself, and the Latin and Aethiopick (and in effect the Arabic) follow them. How they came thus to vary from the original, is not easy to resolve: what is most probable may be briefly noted. Near unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe or speak is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laqueus (from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a snare. One of these the LXXII. may have mistaken for the other. So the learned 
‖ Pentagl. p. 1426. c.  Schindler supposeth them to have done, Isai. 42.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders, all the young men have been puffed at, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the infinitive to be rendered in the praeter tense.) To this the Chaldee paraphrase seems to accord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were covered with shame or confusion: but the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a snare in their recesses: where as they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a secret chamber, frequently rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the snare. And herein the sense favours them there, and our translation hath followed them. And if as there, so here, they deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare, then taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for iniquity in the nominative case, they might thus (by periphrasis) express its being ensnared, by its lying against itself.  
V. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I had fainted] In the Hebrew there is an aposiopesis, a figure of elegance, purposely breaking off in the midst of the speech; yet so as every man can foresee what kind of conclusion should follow, if he did not purposely divert to the contrary. As Neptune in Virgil, Hes ego— the beginning of a threat, but then artificially breaking off into an exhortation to prevent it,— sed motos prastat componere fluctus, but 'tis your best way to quiet the waves: so here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  except, or unless I had believed to see the goodness of the Lord in the land of the living— The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I believe to see (and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believed that I should see, and so the Latin, etc.) not at all rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless, nor taking notice of the figure, or manner of speech, the abrupt breaking off in the midst. But the Chaldee reads just as the Hebrew doth, and thinks not fit to supply what is wanting, but leaves it in suspense. And so sure that is the fullest way of rendering it, that so the figure may be discernible; which consisting wholly in the breaking off, or concealing somewhat, is lost, if the sense be made perfect by addition of any other words. The only difficulty is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of lives, or of the living. And the answer will be brief, that though the phrase may very fitly denote (where the context requires it) the future age, whether as that denotes the age of the Messias, or the life eternal after the end of this; and though there is no cause of doubt, but that David believed both these; yet it being the matter of the whole Psalm to express his confidence, that God would not now leave him in his present distress, but deliver him out of his enemy's hands, and return him home in safety and peace; in all reason that is to be deemed the meaning of it here also, as the land of the living oft signifies a prosperous life in this world, but this not excluding, but including also his hopes of the other, which much added to his support also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Shall strengthen] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendered, he shall strengthen, and may so be applied to God by way of promise, that he shall strengthen his heart that waits on him. But yet it is also to be remembered, that the Hebrews do oft use to confound conjugations, and use the active in the third person, to denote the passive in some other person: Thou fool, this night shall they take thy soul from thee, i. e. thy soul shall be taken away: So 2 Sam. 24.1. And he moved David, i. e. David was moved, (see examples in note on Luk. 16. b.) and then so it may well be here, be of good courage, and he shall strengthen thy heart, i. e. (to continue the construction with the antecedents and consequents) let thy heart be strengthened, (all the imperative) wait on, or expect the Lord. And thus all the ancient Interpreters render it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthen thy heart, say the Chaldee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let your heart be strengthened, say the LXXII. and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latin, & confortetur, and the Arabic so also, (only reading it, my heart, in stead of your, reading the whole verse accordingly, I hope—) So Psal. 31.24. and thus in both places the Jewish-Arabick Translator renders it.    

The Twenty Eighth PSALM.  
A Psalm of David.  
Paraphrase. The Twenty Eighth Psalms was composed by David in time of his distress, and is a fiducial prayer for deliverance.  
1. Unto thee will I cry, O Lord, my rock: be not 
‖ or, deaf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  silent to me; left 
† thou be silent, and I be likened—  if thou be silent to me, I become like them that go down into the pit.  
Paraphrase. 1. O Lord, I have no strength or power to defend myself, but that which wholly descends from thee. To thee therefore I make my humble and most importunate address: be thou pleased to hear and answer it graciously; lest, whilst I call to thee, and am neglected by thee, my enemies begin to insult, and account of me, as of a destitute lost person.  
2. Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle.  
Paraphrase. 2. Lord, answer my petitions, which ardently and solemnly I address unto thee, and so, as thou hast promised graciously to answer them.  
3. 
* Seize not on me.  Draw me not away with the wicked, and with the workers of iniquity; which speak peace to their neighbours, but mischief is in their hearts.  
Paraphrase. 3. And let not me be handled in that manner, as wicked unjust oppressors, and treacherous designers are wont to be handled, perishing in their injurious attempts.  
4. Give them according to their deeds, and according to the wickedness of their endeavours; give them after the work of their hands, render to them their 
‖ rendering.  desert.  
5. Because they regard not the works of the Lord, nor the operation of his hands, he shall destroy them, and not build them up.  
Paraphrase. 4, 5. For them, it is most just that they should be dealt with as they have dealt, that the same measure that they have meted to others should be meted to them again. That as they have not heeded God, and his actions, and works of providence, but lived in opposition to all his precepts; so he, in stead of prospering them as they expect, should remarkably blast all their attempts, and at length utterly destroy them, (see note on Psal. 10.50.) (But thus sure thou wilt not deal with me, who have kept close to thee in all my undertake, have dealt uprightly with all, and attempted nothing but what I have thy warrant for.)  
6. Blessed be the Lord, because he hath heard the voice of my supplications.  
Paraphrase. 6. On which grounds I come confidently to thee with my request, and am so assured of thy hearing and answering it graciously, that I have nothing to do, but to acknowledge and magnify thy mercies, as if they were already poured down upon me, saying.  
7. The Lord is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth, and with my song will I praise him.  
Paraphrase. 7. The Lord of heaven is my only fortification and defence. I placed my full trust in him, and never made applications to any other aids, that humane wisdom might suggest, and I am assured I shall reap the fruit thereof, assistance and deliverance in due season; and therefore I am transported with joy, and cannot choose but triumph, and exult, and make and sing hymns for the acknowledging of his mercy.  
8. The Lord is their strength, and he is the 
* fortress of deliverances.  ᶠ saving strength of his anointed.  
Paraphrase. 8. Those that adhere to God shall certainly be protected by him: he will never fail to come seasonably to the rescue of him, whom he hath by his own appointment advanced to the Kingdom.  
9 Save thy people, and bless thine inheritance: feed them also, and lift them up for ever.  
Paraphrase. 9 O be thou now pleased to stretch forth thy hand, to rescue thy faithful servants whom thou hast chosen for thyself, to be owned by thee in a peculiar manner be thou their pastor to take care of them, as of thy flock, and for ever to support them, and raise them up, when they are fallen.  

Annotations on Psalm XXVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Lest if thou] The Hebrew idiom is here observable. The words are literally thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest thou be silent, or, hold thy peace from me, (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak by parable.) Yet here the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no influence on that which immediately follows, for thus the sense bears not, [be not silent, lest thou be silent;] but on that only which is farther off, [lest I be likened—] that in the midst being only taken in, in passage to the latter, and is best rendered in sense, left thou being silent, or lest whilst thou art silent, I be likened. (This idiom frequently occurs in the sacred writings, and will be useful to be remembered from hence.) The LXXII. render it literally, as it lies in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest thou be silent to me, and I be likened; and so the Latin and Syriack also, and so it must be rendered; the other by [if, or, whilst] being the paraphrase, and not the version, and so used only by the Chaldee, which professeth paraphrasing.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Oracle] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used for the place wherein the Ark was, the holy of holies in the Temple, and so proportionably in the Tabernacle, before the Temple was built: so styled not only from the Decalogue, or ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words, which were put into the Ark; but specially because from the midst of the Cherubin, God was wont to give answer to the Priest, when he inquired of aught, and so to speak there. From this use of it 'tis ordinarily styled the Oracle, 1 King. 6.5, 16, 19, 20, 22, 30. and 8.6, 8. in all which the LXXII. retain the Hebrew word, and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and so 2 Chron. 3.15. and 4.20. and 5.6, 8. only here they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not as the Latin takes it in the notion of Templum, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be rendered the Tabernacle, (of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Act. 19 e.) or Sanctuary, a part of that, as in the Christian Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole Church or Temple is signified) and that part particularly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which the table of the holy mysteries is set, called also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or altar-place, as we learn from the Scholiast of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This therefore is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holy Oracle, in this place, (so Symmuchus and Aquila read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oracle) the Tabernacle, or Sanctuary wherein the Ark was placed, toward which they used to pray, and expect Gods answers from thence, viz. the granting of their prayers: as when in matters of doubt they sought to the oracle for the resolution of it, the Priest solemnly gave them responses from thence, called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  oracles, answerable to the origination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak, (see note on Rom. 3.1.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Draw] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies both to draw and apprehend, will be best rendered here, seize not on me, as he that seizeth on any to carry or drag him to execution. The Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Number me not with the wicked, seeming to transfer the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 26.9. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hither, for so that is to be rendered, number not my soul with sinners. In like manner the LXXII. which there read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, destroy me not together with— do here, after they have literally rendered the Hebrew by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, draw not together, add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and destroy not together; hereby evidencing, 1. that the phrase here, and [number not] Psal. 26. are all one; and 2. that the meaning and full importance of both is, destroy me not with the wicked, or in such manner as the wicked are destroyed.  
V. 4. Desert] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retribute, or render, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must most probably be rendered, their retribution, or rendering, i. e. according as they have rendered to others. In v. 3. 'tis said, they speak peace to their neighbour, but imagine mischief, i. e. design the hurt of them that are their neighbours, and deserve no ill of them, and to whom they profess great kindness. This therefore is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their rendering, as much unkindness and rudeness as can be, and that as little expected from them. And then for God to render them their rendering, (which the LXXII. exactly translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, render to them their retribution, and so the Chaldee and Latin) is to deal the like measure to them, to bring mischiefs on them unexpectedly; and this, as the clear explication of what is in the beginning of the verse, give them according to their deeds— And thus it belongs to David's argument to God in the whole Psalm, that he should not be used as wicked men are used, that as he hath dealt unkindly, or treacherously with none, so he should not be forsaken by God, when he stands in most need of the completion of his promise to him.  
V. 7. With my song] In this place the Hebrew being very perspicuous, and void of ambiguity, the LXXII. (and from them the Syriack, Latin, Arabic, and Aethhiopic) have very far departed from it. The account of it is very hard to be given, unless we suppose them to have read the words otherwise placed, than now they are. We now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my heart exults, and in my song I will praise him: but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and my flesh hath reflourished, and from my will I will confess unto him. Here the only way of according this vast difference seems most probably this; to suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transposed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set fore-most, and lightly changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and my flesh, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was merry, (and being applied to plants, flourished, or look green, and so metaphorically applied to a body, when it returns to ●erdure again) ariseth that part of their rendering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my flesh reflourished. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart being not unfitly taken for the will, the other two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with my heart will I praise him, will be naturally enough rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from my will I will confess to him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which we render praise, ordinarily signifying to confess, and that oft taken in the notion of praising.  
V. 8. Saving strength] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was strong, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong place, or fortification. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So Jud. 6.26. build an altar in the top of this (rock, we read but in the margin) strong place. So Dan. 11.7. and shall enter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the fortress or strong hold; and so it signifies here, and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvations added to it, must be rendered, the fortress or strong hold of deliverances.    

The Twenty Ninth PSALM.  
A Psalm of David.  
Paraphrase. The Twenty ninth Psalm seems to have been compo-by David after his subduing the Kings and heathen people, 2 Sam. 8. the Philistines, Moabites, Syrians, etc. whom he therefore inviteth to the service of God, and thus bespeaketh them:  
1. Give unto the Lord, ye mighty, give unto the Lord glory and 
‖ power or empire: see note on Ps. 96. b.  strength.  
2. Give unto the Lord the glory due unto his Name; worship the Lord in 
† or, his holy majesty.  the beauty of holiness.  
Paraphrase. 1, 2. O ye Governors of the heathen people, which have now experimented the power of God in subduing you, there is nothing so reasonable to be done by you, as to come in, and make your oblations and homage to his sanctuary, and acknowledge his supreme power and dominion over you; to magnify him in all his glorious attributes, and adore him in that sacred Majesty, wherein he hath revealed himself to the world, but especially to the Jews his peculiar people.  
3. The voice of the Lord is upon the waters, the God of glory thundereth, the Lord is upon 
* or, great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  many waters.  
Paraphrase. 3. God's thunder in the clouds is most terrible over all the people in the world, when it breaks out of them, it is an emblem of his majestic presence, and almighty power, by which he can subdue, when he pleaseth, the most puissant or populous nations on the earth.  
4. The voice of the Lord is powerful; the voice of the Lord is full of majesty.  
Paraphrase. 4. If he send out these weapons of his, there is no possible resisting; they bring with them an awful reverence to all creatures.  
5. The voice of the Lord breaketh the Cedars: yea, the Lord breaketh the Cedars of Lebanon.  
Paraphrase. 5. This same thunder rends the stoutest and tallest Cedar● in pieces, even those of Libanus, that is famous for them, (an essay, and evidence to all, that at his pleasure the most powerful Princes are subdued; as was lately exemplified in the Syrians, which are near to Lebanon, and were destroyed by David, twenty two thousand of them, that came out to succour the King of Zobah against David, 2 Sam. 8.5. and became servants to David, v. 6.)  
6. He maketh them also to skip like a calf, Lebanon and Syrlon like a young Unicorn.  
Paraphrase. 6. Both these Syrians that border upon Lebanon, and all the other heathen nations near Mount Hermon, the Amorites, etc. are vanquished and put to flight, when he once appears to take the part of his anointed.  
7. The voice of the Lord divideth the flames of fire.  
Paraphrase. 7. His presence and interposition of his power, signified by this terrible majestic meteor, tears the air, and casts out many darts, or flashes of lightning with it, at once a formidable sound and flames of fire, and withal a succession of those flames: such is the dreadful power, and presence of God against his enemies.  
8. The voice of the Lord shaketh the wilderness; the Lord shaketh the wilderness of Kadesh.  
Paraphrase. 8. And the same omnipotence of his hath engaged itself for his servant David against the Moabites and Idumaeans, and utterly subdued and subjected them to him.  
9 The voice of the Lord maketh the hinds to calve, and discovereth the forest: and in his Temple doth every one speak of his glory.  
Paraphrase. 9 Puts them into that terrible fright, into which the thunder puts the hinds, when it makes them calve; drives them out of their holds, as the same thunder frights the beasts of the forest out of their thickets. This therefore is to admonish all the whole world, every man living, to acknowledge his power and glorious Majesty, and come in and worship him, in these or the like words:  
10. The Lord sitteth upon the flood; yea, the Lord sitteth King for ever.  
Paraphrase. 10. The Lord judgeth and ruleth in the clouds, and so he shall continue to do for ever, and subject the proudest nations to his Kingdom.  
11. The Lord will give strength unto his people; the Lord will bless his people with peace.  
Paraphrase. 11. And for those that he hath chosen and taken to himself, and that live constant and faithful in his service, he will protect, and strengthen them, and bestow upon them all the prosperity and felicity in the world, subjecting all their enemies, and restoring them to a durable, lasting peace.  

Annotations on Psalm XXIX.  
V. 1. Ye mighty] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortitude is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerful, strong, of which see note on Psal. 22. a. And though that word come to signify many other things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sure the compellation of Princes, under the phrase of [son of the potent or strong.] Thus is Nebuchadonozar called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Nations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or the strong among the Nations, Ezek. 31.11. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes, we render, the mighty men of Moab, Exod. 15.15. and those particularly, in the number of those to whom David is supposed to speak in this Psalm, after his subduing them, 2 Sam. 8. so again, 2 Kin. 24.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty of the land. The Chaldee paraphraseth this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of Angels, sons of God; taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Angels. The Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered filios arietum, young rams, in that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a ram; though as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, so in Chaldee, and Syriack and Arabic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the m●le of any sort. The LXXII. at least these Copies which we have of their Translation, do (as it is not unusual in other places) render the words twice; first in the vocative case, by way of compellation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sons of God, and then in the accusative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, young rams, as doubtful which was to have place, and therefore setting down both of them: and in this the Latin and Arabic and Aethiopick follow them. But the plain simple rendering it by [ye mighty, or ye Princes] is most to be allowed of; and to those this Psalm is an invitation, that they will, being subdued by God's power, come into the acknowledgement and worship of him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Beauty of holiness] Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the glory, or beauty of holiness, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to honour, or beautify, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his holy court, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penetrale, thalamus, area, a closet, a marriage-chamber, a court; and so the Latin and Syriack follow them, and the Arabic, in his holy habitation: but the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the splendour, or beauty of holiness, or in the holy beauty or majesty (as v. 4. the LXXII. render the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, majesty;) meaning thereby either the Ark, which the Priests and Levites with their Vrim and Thummim carried, and where God was gloriously present, as in the place of his worship, (see Ps. 110. note a.) or else the sacred majesty of God himself, sacrâ praeditum majestate Jovam, saith Castellio, Jehovah endued with a sacred majesty, the God of heaven and earth, so glorious in all his attributes, that all, even heathen men, aught to give all glory and honour to him. This glory he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honour of his name, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by which his attributes are to be understood, his power and dominion over all, etc. which for these heathen Princes to acknowledge, is in effect to become his proselytes, and servants.  
V. 3. The voice of the Lord] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice, in Scripture-style frequently signifies thunder, there is no question; and then there will be small cause of doubt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of the Lord here signifieth the same, when in the next words it follows, the God of glory thundereth. For this Psalm being plainly an acknowledgement of God's majestic presence, and his thunders being in those days, 1. the instruments signally to attest that, (as to Joshua in the first conquest of Canaan, to Samuel against the Philistims, 1 Sam. 12.15. and to David also against the same enemies, which therefore is called Gods rebuking the heathen) and 2. the ordinary means of conveying Gods oracles to them, which therefore were styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of thunder, and 3. the ceremony of Gods giving the law from Sinai; it was very fit in this Psalm to make a peculiar elegy of this Majestic meteor, which is done throughout the Psalm. By analogy herewith, the waters upon which this voice is said to be, and the many waters from which, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the next words, he is said to thunder, or to be upon them when he thunders, and the water-floods, upon which he is said to fit, v. 10. are still those waters (Gen. 1.) above the firmament, the clouds; agreeably to Psal. 18.11. He maketh darkness his secret place, with dark waters and thick clouds to cover him: At the brightness that was before him the clouds passed, (these watery clouds) hailstones and coals of fire (the thunder shafts:) The Lord also thundered, etc. And these opinions and doctrines of the Jews might move the heathens, to think that they did adorare nubes, & coeli numen, adore the clouds, and that Deity of heaven, which is thus described in their Prophets to sit and dwell there.  
V. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Lebanon] Two things are here to be observed of Lebanon. First, that it was a very high mountain, and seems thence to have taken the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white, in respect of the snow (mentioned on Lebanon, Jer. 18.14.) that is always, even in the summer, white on the top of it. Thus saith Saint Hierome on Jerem. 50.4. Nix de Libani summit atibus deficere non potest, nec ullo, ut ominis liquescat, solis ardore superatur: Snow cannot fail on the lops of Lebanon, nor is it by any heat of the Sun overcome that it should melt. The Chaldee Paraphrase, Cant. 4.11. useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olbanem, in the same notion, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olben, which is the Syriack formation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white. And with this the name of the Alps, those very high hills, seems to have affinity. Album, saith Festus, quod nos dicimus, à Graeco, quod est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est appellatum, Sabini tamen Alpum dixerant; unde credi potest nomen Alpium à candore nivium vocitatum. The word Album, white, is from Alphon, a Greek word, which the Sabines called Alpum; whence the name of the Alps may be believed to come, so called from the whiteness of the snow. And so the Etymologicum; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the multitude of the white snow the name of the Alps is taken. Thus in Crete the tops of Mount Ida, a very high mountain, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, white, on the same account, saith Theophrastus de hist. Plaut. l. 4. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the top of them there never wants snow. The second thing to be noted of this high hill, is, the situation of it, that it is in Syria: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Stephanus, Libanus is a mountain of Syria, 
p. 519.  So Strabo, l. 16. There are, saith he, two mountains that enclose Coelo-Syria, Libanus and Antilibanus; Damascus is in Libanus, Zidon in Antilibanus. By both these put together we may conclude, what is poetically here meant by the mention of Libanus, viz. the Kings, or chief cities of Syria, first slaughtered in great multitudes, and then subdued by David, 2 Sam. 8.6. With this is joined Syrion, vers. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  another high mountain, known also by the name of Hermon, and Shenir, Deut. 3.9. (which Hermon the Sidonians call Syrion, and the Ammonites call it Shenir.) So Cant. 4.8. from the top of Shenir and Hermon. From Shenir it is that the Syriac here call it Sinir: of this St. Hierome de Loc. Hebr. tells us also, as of Lebanon, that it was so high a mountain, that Snow was to be found on it in the summer; and therefore the Chaldee, Deut. 3.9. call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mount of snow, and so also Cant. 4.8. but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mountain producing fruit in respect of the great fertility of the valleys, which was caused by the snow-water that came down from it. The snow of this mountain, saith S. Hierome, de loc. Heb. was carried to Tyre, and sold there for the cooling of their wines, and was much desired for the deliciousness thereof; and in that respect possibly may by the LXXII. be here rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beloved (and thence by the Latin, and Arabic, and Aethhiopic;) or rather because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might by them be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of looking earnestly upon, as on ones most beloved, from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeschiron or Jeschuron (the title of Israel) being by some 
* Schindl. Pentagl. p. 1832. A.  learned men deduced, and convertible into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by transposition of from the middle to the beginning of the word, is by the LXXII. rendered (as Syrion here) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beloved, Isa. 44.2. and Deut. 32.15. This mountain was near unto Libanus, Pameadi imminens, saith 
‖ De loc. Hebr.  St. Hieroms, hanging over the City Pameas (or Paneas, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Ptolemee) and placed at the root of Libanus. And that gives an account of the conjunction of it here with Lebanon, and being all one with Hermon and Zion, by all which 'tis called by the several nations bordering on it, the Amorites, etc. and having on the top of it, saith St. Hierome, 
De loc. Hebr. p. 414. c.  Templum in●igne quod ab Ethnicis cultui habetur, a famous Temple used for their worship by the Heathens, it is here poetically set to denote the heathen nations lying next that mountain on the east of the holy land, 
Ibid.  (Hermon mons Amorrhaeorum, saith St. Hierome, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them leap, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leap or dance (agreeable to Psal. 114.4. the mountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skipped like rams, etc.) the LXXII. that render it, Psal. 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, leapt, do yet here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall beat to powder, 
Pentagl. p. 1768.1.  reading it, saith the Learned Schindler, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that sense, he should have said from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is a little more remote, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for that is it which he renders contudit, contrivit, beating to powder, from Job 40. But to me it seems more probable, that they should use this word rather to paraphrase, than to translate the Hebrew; meaning thereby to signify the putting those nations to flight, dissipating and subduing and so beating them small, as when an Army is routed, it is beaten to pieces.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Kadesh] The wilderness of Kadesh was a ●ast deset in Arabia, in part whereof the Israelites wandered so many years, that part wherein is the city of Kadesh. Of that City it appears by Numb. 20.16. that it is situate in the utmost of the borders of the Edomites. (The wilderness of Zin in which that is, v. 1. and ● 27.14. is this wilderness of Kadesh, Numb. 33.36. Zin which is Kadesh.) It borders also upon the Moabites; and accordingly, Jud. 11. from Kadesh the Israelites are said to have sent (as to the Edomites, v. 17. so) to the King of Moab, in the end of the verse, for his consent to pass through their land; and neither of them consenting, they went along through the wilderness (this wilderness of Kadesh, or Zin, called also here by the Chaldee, Recham) and comp●st the land of Edom, and of Moab, and pitched on the other side of Arnon, the border of Moab, v. 18. This wilderness therefore of Kadesh is here very fit to signify poetically the Kings or people both of the Edomites and Moabites, both which were terribly shaken, i. e. subdued by him, 2 Sam. 8. Moab he smote— casting them down to the ground, and so the Moabites became david's servants, v. 2. and he put garrisons throughout all Edom, and all they of Edom became David's servants, vers. 14.  
V. 9 To calve] As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be moved, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or shaken with griefs or fear, signifies the subduing and subjecting the Moabites, v. 8. so from that there is another Synecdoebical signification of the word, for pangs of travail or bringing forth; and so in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to force, or make bring forth: and in this notion the Chaldee understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  applied to the Hinds, that the voice of the Lord, i. e. the thunder, makes them bring forth their young ones. For thus it is observed of that beast, that through the hardness of the womb they bring forth with much difficulty; but that the noise of thunder affrighting them, the womb opens, and they bring forth presently. This seems to be the meaning of the LXXII. also, that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preparing the binds, viz. to bring forth. This is here set poetically to express the great consternation that the Moabites and Edomites (intimated in the former verse) were in.  
V. 10. The flood] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wither, signifies a flood of waters, or deluge, that lays all waist, is certain. Such was that in Noah's time, vulgarly, and by way of eminence thus styled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deluge: and of that the Chaldee understands this place, God, say they, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generation of the deluge sat in judgement, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God shall make the deluge to be inhabited, or make the world habitable after it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called back the deluge, saith the Syriack; restrained it, saith the Arabic (rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sits, in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit.) And thus it may properly be understood here, (the only place where the word is used, save in the story of Noah) as reflecting on the great judgements of God on the old heathen sinful world, which he still continues (although not in the same way of execution) upon the heathen Princes, david's and his enemies. But it is also possible, that as [waters] and many waters] signify no more than the clouds, (see note c.) so here the flood, which is still but a multitude of waters, may be taken for those waters above the firmament, the clouds, or watery meteors, which when they were let loose upon the old world, the windows of heaven were said to be opened. But these withal very fit, poetically to signify the armies of David and God's enemies, which also, if not repressed lay waste as a flood, and come in like a deluge. So a flood of mighty waters signifies, Isa. 28.2. and the enemies coming in like a flood, Isa. 59.19. See Jer. 46.7, 8. and 47.2. Dan. 9.26. and 11.22. Am. 9.5. Nah. 1.8. And in the like, though nor the same style, David speaks of his enemies, Psal. 6●. 2. and Psal. 124.4. And then Gods sitting on them, will be his judging and executing punishments upon them, i. e. these heathen people here formerly mentioned.    

The Thirtieth PSALM.  

‖ A Psalm of David, a dedicatory song for an house, or his house.  A Psalm and song at the dedication of the house of David.  
Paraphrase. The Thirtieth Psalm was composed by David to accompany the festival at the dedication of his house, (the building whereof is mentioned 2 Sam. 5.11. soon after the end of his war with Saul's house, and his being anointed King over Israel) and is the commemoration of his own great troubles and dangers, and Gods rich mercy in delivering him out of them.  
1. I will extol thee, O Lord, for thou hast 
† drawn me up (out of the pit, v. 3.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lifted me up, and hast not made my foes to rejoice over me.  
Paraphrase. 1. I will magnify thy mercy, O Lord, who hast restored me peaceably to the throne, out of a very low and well-nigh lost condition. When I was made like water spilt upon the earth, and not only so, but as such water again sunk into the pit, v. 3. thou wert then pleased, as it were, to let down the pitcher into that pit, and from those many waters, that there are lost, to recover and gather up one who could not deserve to be esteemed as a drop of the bucket, and so to lift me, and to draw me out of that pit, to enable me to overcome all difficulties, and not suffer mine enemies to prevail against me, who would have triumphed abundantly, if thou hadst not rescued and delivered me out of their hands.  
2. O Lord my God, I cried unto thee, and thou hast healed me.  
Paraphrase. 2. When I was in distress, I addressed my prayers to thee, and thou gavest me release.  
3. O Lord, thou hast brought up my soul from the grave; thou hast kept me alive, 
‖ from among the descenders into, or from going down. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that I should not go down to the pit.  
Paraphrase. 3. It was thy continued aid and protection that still supported me, without which I had certainly been destroyed.  
4. Sing unto the Lord, O ye Saints of his, and give thanks for the remembrance of his holiness.  
Paraphrase. 4. O let this be matter of rejoicing and blessing God to all pious men; let it excite all such to knowledge and commemorate his fidelity and mercy to all that wait on him.  
5. For his anger endureth but a moment, in his favour is life: weeping may endure for a night, but joy cometh in the morning.  
Paraphrase. 5. When he chastiseth his servans for their sins, this endureth but for a small time, but the effects of his favour 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life eternal, Chald.  never have any end; he exerciseth them with sadness and light affliction for some small space, but then presently follow solid and durable joys.  
6. And in my prosperity I said, I shall never be moved.  
7. Lord, by thy favour thou hast 
† established strength upon my hill.  made my mountain to stand strong: thou didst hide thy face, and I was troubled.  
Paraphrase. 6, 7. When Saul was dead, and I was crowned both over Judah and Israel, in Hebron, and the Ark, the pledge of God's presence and powerful assistance, placed and settled in the hill of Zion, I deemed my quiet and prosperity so complete, that I needed not to fear removing out of it. God's special favour to me had exalted me to the throne, and, as I thought, now secured me in it: But he was pleased for some time to withhold my rest. For as after my first crowning I was seven years together exercised by enemies of the house of Saul, 2 Sam. 5.5. so after this second, other troubles assaulted me; thereby to instruct me, by what tenure it was that I held my security, merely by his continued favour and mercy toward me.  
8. I cried to thee, O Lord, and unto the Lord I made supplication.  
9 What profit is there in my blood when I go down into the pit? shall the dust praise thee? shall it declare thy truth?  
Paraphrase. 8, 9 In this estate I made my moan to God, and besought him, that he would not give me up to the malice of mine enemies, to be destroyed and slaughtered by them, but magnify in me at once his mercy and his fidelity; the one in preserving my life, and restoring me to peace, the other in performing those promises, which would seem to have been frustrated by my death.  
10. Hear, O Lord, and have mercy on me: Lord, be thou mine helper.  
Paraphrase. 10. And to that end, that he would now seasonably interpose his hand for my assistance.  
11. Thou hast turned for me my mourning into dancing; thou hast 
‖ opened.  put off my sackcloth, and girded me with gladness:  
Paraphrase. 11. 〈◊〉 at length my 〈…〉 been heard, and all my sorrow and affliction exchanged for joy, and a most prosperous condition and establishment in the Kingdom, 2 Sam. 5.12. which is now the more glorious by comparison with my former sadness.  
12. To the end that 
† glory, see note on Ps. 16.1.  my glory may sing praise to thee, and not be silent. O Lord my God, I will give thanks to thee for ever.  
Paraphrase. 12. And this obligeth me for ever with soul and tongue to give glory to God, and never to think I have done enough in praising and magnifying his mercy. This therefore shall be my continual practice, O thou powerful God, and to me a most gracious Father.  

Annotations on Psal. XXX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Dedication] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally used in the Titles of Psalms, to denote the Author to be David, and so here may best be joined in construction, a Psalm of David. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joined, and made one word by Maccaph, will be a dedicatory song. All the difficulty is concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house. For from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to initiate, to instruct, and, by a metaphor, to dedicate a house, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initiation, dedication, either the consecration of an holy house, or Temple, or the dedication, i. e. initiation, or entering on a common house new built, when the owner comes first to dwell in it: For this was wont to be observed and celebrated, as a day of solemnity and festivity; so we see (Deut. 20.5.) care taken for him that hath built a new house, and hath not dedicated it, that he shall be permitted to return from the battle, as he that hath betrothed a wife, and not taken her, or planted a vineyard, and not eaten of the fruit of it, custom among the Jews having made every one of these a solemn time of rejoicing. When a man first eats in a new house, say the Jews, he makes a feast and rejoiceth himself. And thus, I suppose, it was with David. When he was quietly seated in the Kingdom of Israel, as well as Judah, and after his taking of Zion, and dwelling in the fort, and calling it the City of David, and building round about from Millo and inward, 2 Sam. 5.9. at length we read that Hiram King of Tyre sent Messengers to David, and cedar trees, and Carpenters and Masons, and they built David an house, v. 11. And this being finished, this Psalm may reasonably be thought to have been fitted by him for a festivity, at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the LXXII. render it) the dedication of his house. Thus the succeeding Church of the Jews have made use of this thirtieth Psalm, at the first enjoyment of the fruits of the earth, according to that festival manner prescribed Deut. 26.10. Maimonides tells us, this Psalm was repeated by the Levites, in the Court of the Sanctuary, over those that brought their baskets on their shoulders. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dedication of an house was of the same kind, in a solemn and religious manner of entering on the possession of it. And 'tis not impossible that such days might be kept yearly, as the Natales of men and of cities were; and then here will be place for the conjecture of those, which apply this Dedicatory Psalm to David's victorious return from the danger of Absaloms' rebellion. To this the m●ter of the Psalm fitly agrees, see v. 1, 2, 3, 5, 〈◊〉 And the building of a Royal Palace having been the effect of his establishment in his Kingdom, 2 Sam. 5. 'tis not unlikely the festival remembrance of it should be in a special manner observed, after such an interruption as this rebellion gave it. The Chaldee indeed read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Sanctuary, and to that the Emphasis in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house, inclines, as if David had built some such house as he designed, 2 Sam. 7.2. But we know he was not permitted by God to do it, v. 5. but the dignity was reserved for Solomon, v. 13. Then indeed at the building of the Temple there was a feast, and song of dedication. Nay, four such we find mentioned among the Jews: the first at the building it by Solomon, in Autumn, 1 King. 8.63. the second in the Spring, at the re-edifying it by Zorobabel, Ezra 6.16. the third of the Altar, when Judas Maccabaeus repaired it, after Antiochus' profanation, in the Winter, Joh. 10.22. and the fourth at Herod's building the second Temple. But this of David's here cannot be thought (by way of prophecy) to respect that, unless, as Kimchi fancies, taking order for the future building of the Temple, 1 Chron. 28.9. and giving a model of it to Solomon, he gave him also this Psalm for the dedicating it, together with the silver and gold and brass, and other materials for that sacred work. This conjecture of his was not unfit here to be mentioned. But the Psalm more probably belongs to his own house, which he built new at his being peaceably settled in the Kingdom of Israel, as well as Judah, and, as 'tis probable, celebrated with an Anniversary ever after.  
V. 5. Moment] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subito motus est, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moment: but the LXXII. read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anger, either because that is a sudden commotion of the soul, or else taking it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger; (so the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his anger, in the latter part of the verse) meaning, I suppose, the effects of his anger, chiding, increpation, (as the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered) or other such punishments: for otherwise that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anger in his anger, would have no great sense in it; and yet thus hath the Latin rendered it, ira in indignatione ejus.  
V. 7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  My mountain] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mountain) is literally strength in or on my mountain, referring possibly to Zion the hill of David, since the time of the Arks being placed there. For thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both the notions, both for praise and strength, applied to the Schechinah, or presence of God in the Ark or Temple; Psal. 96.6. strength and beauty are in his Sanctuary, and Psal. 132.8. the Ark of thy strength. And then the setting or establishing strength on that mountain, may be the placing of the Ark there. But the LXXII. for mountain read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beauty or comeliness: either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that, or else from the affinity of these words both in sound and signification, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mountain and glory) they thought fit to take in the sense of the one, the more fully to paraphrase the other. And thus if applied only to David's person, the sense will bear, being in the Hebrew figurative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast set or established strength on my mountain; but in the LXXII. more clear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (it should be, I suppose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast afforded strength to my beauty, made my splendour (or prosperous state v. 7. firm and durable: which may probably enough be the entire meaning of the phrase, without referring to the Ark; yet was it not amiss to mention the other in the Paraphrase, as the means of his conceived safety.  
V. 10. Hear] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear thou, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath heard, and so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been; and so convert the petition of David, into a report of Gods having granted it, which is the subject of the next verse.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Dancing] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to boar, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe, or hollow musical instrument, ordinarily used in singing or dancing, and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for dancing. So the Chaldee renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into dancing, and so the Interlinear: and though the copy of the LXXII. anciently, as well as now, read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into joy, and so is followed by the Latin, Syriack, and Arabic; yet the conjecture of our learned Countryman Mr. Nic. Fuller is very probable, 
L. 3. c. 9  that their original reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dancing, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to gladness, the Hebrew word thus exacting, and the conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wailing and lamentation not unfitly agreeing thereto, for to that is opposed, and properly succeedeth dancing, see Matth. 9.17. To this is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  literally, thou hast opened my sackcloth. For in time of mourning the manner was to gird it on, so 2 Sam. 3.3. Rend your clothes, and gird you with sackcloth, Joel 1.13. Gird yourselves and lament— and so Isa. 32.11. gird upon your loins. In stead of that melancholy cincture, gladness here becomes a cincture, as if sorrow, like a conquered enemy, were to be carried in triumph, adding to the glory of the victory, and taken in as an ingredient in our joy.  
V. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  My glory] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory, is somewhat uncertain. The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable of the earth, that they may praise thee; the Syriack read it, as after the verb of the first person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing to thee glory; but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ that my glory may sing, and so the Latin, Arabic, and Aethhiopic) in the notion of glory, for the tongue or heart of man, praising God, as elsewhere, and here the context directs to interpret it.    

The Thirty First PSALM.  
TO the chief Musician, a Psalm of David.  
Paraphrase. The Thirty First Psalm is an excellent mixture of prayer and praises, and constant affiance in God: it was composed by David, and committed to the Perfect of his Music.  
1. In thee, O Lord, do I put my trust, let me never be ashamed; deliver me in thy righteousness.  
Paraphrase. 1. O blessed Lord, I place my whole affiance and confidence in thee; do not thou forsake and disappoint me, but make good thy promised mercies and deliverances unto me.  
2. Bow down thine ear to me, deliver me speedily: be thou my strong rock, for an house of defence to save me.  
Paraphrase. 2. Receive my prayer, and hasten to my relief: be thou to me as a fortress, and place of refuge, whereto I may confidently resort, and find safety.  
3. For thou art my rock and my fortress; therefore for thy name's sake 
‖ or, thou shalt lead me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  lead me, and guide me.  
Paraphrase. 3. And such indeed have I constantly experimented thee to be, whensoever I have made my applications to thee, thou hast succoured and secured me; and so, I do not doubt, thou wilt still continue to do, and (though I have no title of claim thereto, but only thy free mercy and most gracious promise) direct and conduct me in all my ways.  
4. Pull me out of the net that they have laid privily for me, for thou art my strength.  
Paraphrase. 4. Rescue me, I pray thee, out of the mischief that is treacherously prepared and designed against me, for thou art my only helper.  
5. Into thy hand I 
‖ commit, deposit, give in pledge. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  commend my spirit: thou hast redeemed me, O Lord God of truth.  
Paraphrase. 5. To thee I offer up my very soul, that part which alone is worth thy having; to thee I give it in pledge, as to one, that having already wrought so many deliverances for me, hast obliged me to be wholly thine, and withal engaged thyself by those pawns of thy goodness, to do the like again in all my necessities.  
6. I have hated them that regard 
† or, vanitios to no purpose.  lying vanities, but I trust in the Lord.  
Paraphrase. 6. I detest all the Gentile practices, of consulting auguries and divinations, which, alas, never stand them in any stead, deceive and frustrate their confidences: All my addresses shall be made to thee, O Lord, and in thee will I repose all my confidence.  
7. I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;  
Paraphrase. 7. All my delight and joy shall be in recounting thy continual goodness toward me, how thou hast regard to my necessities, and owned me, and relieved me in my lowest condition,  
8. And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.  
Paraphrase. 8. And not delivered me up into the power and malice of my adversaries, but as yet preserved me in a state of liberty.  
9 Have mercy upon me, O Lord, for I am in trouble; my eye is consumed with grief, yea, my soul and my belly.  
Paraphrase. 9 Yet are not my troubles at an end, O Lord; I have long waited for rest, but have not yet attained to it. This is very grievous unto me, painful to my soul, my sensitive faculty, and to my bowels, the seat of those affections, and of most accurate sense: O be thou graciously pleased to look upon me.  
10. For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed.  
Paraphrase. 10. For the continual distresses and troubles wherewith I have been exercised have even exhausted me; thy punishments for my sins have brought me very low: I am ready to sink and fail under them.  
11. I was a reproach among all my enemies, 
* and very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but especially among my neighbours; and a fear to mine acquaintance: they that did see me without fled from me.  
Paraphrase. 11. My enemy's scoff at me; and so also do my friends in a great degree, seeing me, after all my confidence, to continue thus helpless. This makes them from whom I have most reason to expect relief, to be afraid to afford me any; and so I am avoided, and left destitute by all men.  
12. I am forgotten as a dead man out of mind, I am like a broken vessel.  
Paraphrase. 12. I am no more considered or cared for by them, than as a man dead and buried, and forgotten by his associates. I am looked on, as one irrecoverably lost; and am therein resembled to a potter's vessel, which if broken, cannot be made whole again, Jer. 18.11. and so as that refuse potsherd, cast out as good for nothing.  
13. For I have heard the slander of many; 
‖ fear on  fear was on every side, while they 
† assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note on Psal. 2. c.  took counsel together against me, they devised to take away my life.  
Paraphrase. 13. Many, and those no mean ones, I have heard reproaching and taunting me, calling me fugitive, a lost and undone person; hereby indeed expressing their wishes, and erterprises, being all risen up in arms against me, and jointly resolving to destroy me utterly.  
14. But I trusted in thee, O Lord; I said, Thou art my God.  
Paraphrase. 14. Mean while I reposed my trust in thee, O Lord, encouraging myself with the meditation of thy mercy and tender care, which would certainly secure me.  
15. My times are in thy hand: deliver me from the hand of my enemies, and from them that persecute me.  
Paraphrase. 15. As for the fittest season of affording me deliverance, it must in all reason be referred to thy choice, O Lord, when thou seest it most opportune, be thou pleased to do it for me.  
16. Make thy face to shine upon thy servant: save me for thy mercy's sake.  
Paraphrase. 16. Restore thy favourable aspect unto me; deliver me of thy great kindness and mercy to me.  
17. Let me not be ashamed, O Lord, for I have called upon thee: 
‖ or, the wicked shall be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let the wicked be ashamed, and let them be 
† or, cut off  silent in the grave.  
Paraphrase. 17. Lord, I have addressed my prayers to thee, relied and depended on thee, thine honour is concerned and engaged in my preservation: should I be disappointed in my confidence, it would redound to thy reproach. It is the wicked man's portion to expect and miss deliverance, and so to perish with shame and ignominy.  
18. 
* or, the lying lips shall— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let the lying lips be put to silence, which speak grievous things proudly and contemptuously against the righteous.  
Paraphrase. 18. 〈◊〉 〈◊〉 it ordinary for the ●●●●●●rer to be disappointed in his designs, and brought to shame, and so for all others that scoff and deride the faithful servants of God, and that with the greatest pride and contumely.  
19 O how great is thy goodness, which thou hast laid up for them that fear thee, which thou hast wrought for them which trust in thee, before the sons of men!  
Paraphrase. 19 But as for those that serve thee faithfully, and repose their whole trust in thee, and so use no other artifices to advantage themselves, but those which are perfectly allowable in thy fight, there is abundant mercy laid up for them with God, his works of deliverance and exaltation are constantly showed forth to them, in a visible and eminent manner.  
20. Thou shalt hide them 
‖ with the covering of thy countenance.  in the secret of thy presence from the pride of man; thou shalt keep them secretly in a pavilion from the strife of tongues.  
Paraphrase. 20. Thy favour and providence over them, represented by the Cherubims wings in the Ark, is their sure refuge and guard, and defence, whatsoever contentious proud men can design, or threaten against them.  
21. Blessed be the Lord, for he hath showed me his marvellous kindness in a strong city.  
Paraphrase. 21. And thus hath God (his Name be ever praised for it) given me evidence of his wonderful mercies, securing me, as in a fortified city, from all the attempts of mine enemies.  
22. For I said in my 
† flight, or, fear.  haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications, when I cried unto thee.  
Paraphrase. 22. I was once in a great sadness of heart, at the time of my flight from Saul, and did verily think I should have been destroyed; and yet even then, upon the addressing my prayers to thee, thou immediately deliveredst me out of that danger.  
23. O love the Lord all ye his Saints; for the Lord preserveth the faithful, and 
* he that doth glorious, or high, or excellent things, rewardeth plenteously.  plentifully rewardeth the proud doer.  
Paraphrase. 23. Here is abundant cause for all pious men heartily to love God, and admire his goodness and admirable excellencies, by considering his constant deliverances afforded to all those that cleave fast to him; and not only deliverances, but victories, all or more than they stand in need of.  
24. Be of good courage, and 
‖ let your heart be strengthened, Psal. 27.14.  he shall strengthen your heart, all ye that hope in the Lord.  
Paraphrase. 24. And therefore let all that repose their trust in God cheerfully proceed, and firmly and constantly adhere unto him, and never be tempted with any difficulties to fall off or forsake him.  

Annotations on Psal. XXXI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. I have hated] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have hated, (which the Chaldee retain in like manner in the first person) the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast hated, (and so the Latin, Syriack, etc.) misreading, it seems, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows in the verse, seems to be by them most significantly rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in vain, adverbially, so as to affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that observe] precedent, and not to join with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanities; for if they be such, the addition ●ing] will add little to them. The sense lies 〈◊〉, that heathen men, when any danger or difficulty approacheth them, are solemnly wont to apply themselves to auguries and divinations, and so to false Gods, to receive advice and directions from them: but doing so, and observing their responses most superstitiously, they yet gain nothing at all by it; their applications and addresses are in vain, return them no manner of profit. And these David detests, and keeps close to God, hopes for no aid but from him. And thus the Latin and Arabic understand it also, though the Chaldee read paraphrastically [works like to vanity and a lie,] and the Syriack, [vain worships.]  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Iniquity] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb, is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin, iniquity; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of my iniquity. But this the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in poverty, (and from thence the Syriack and Latin, etc.) as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty or affliction. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so it signifies also the punishment of sin, Isai. 53.6, 11. and so here it seems to signify, so as to connect with grief, and sighing precedent, and to denote those miseries which his sins had brought upon him. The learned Castellio renders it, in hoc supplicio, in this punishment: and that consideration perhaps, joined with the affinity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might move the LXXII. etc. to render it poverty, for that, as it is evil, is a punishment of sin.  
V. 13. Fear was on every side] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dwell, inhabit, and with the preposition ם from, to fear, 1 Sam. 18.14. Job 41.17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Psal. 33.8. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifying fear, is by the LXXII. rendered in that other sense of inhabiting, (and so Psal. 34.4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my fears] some copies of the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my habitations, but others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin and Arabic tribulationibus,) and as if it were connected with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many] foregoing, (which it cannot do) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of many that dwell on every side; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before, the reproach of many or of great ones,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear must be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following, fear on every side, both governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have heard, in the beginning of the verse. For it must here be remembered, what Jeremy saith to Pashur, Jer. 20.3. the Lord, saith he, hath not called thee Pashur, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it there as a proper name, Magor-Missabib, but in the margin, fear round about, or on every side; and the interpretation of the phrase is added, v. 4. For thus saith the Lord, I will make thee a terror to thyself, and to all thy friends, etc. even a destruction and deportation, in the end of that verse. This than was a proverbial phrase, frequently used, and fit for a Prophetic and Poetic writing, to signify utter ruin and destruction; and being here used by enemies against David, as a taunt, it signifies their threatening him utter destruction. I heard, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reproach of many, or of great ones: and then 'tis not strange he should specify and set down the very form of their reproach, Fear round about, i. e. an abject, lost, ruin'd fellow, as elsewhere he mentions their crying Ah, Ah, etc. And so this is the most perfect rendering of the place. For as to this nonotion of reproach, for which this is proverbially used, it is yet more evident from Jer. 20.10. I heard the defaming of many, Fear on every side; just as here, I heard the slander of many, Fear on every side: and as here it follows, they devised to take away my life; so there, to the like purpose, All my familiars waited for my halting, saying, he will be enticed, and we shall prevail against him, and we shall take our revenge on him. Meanwhile fear] here must be taken, as oft it is in Scripture, for the matter and cause of fear, danger. So Isai. 66.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their fears will I bring upon them, i. e. those things which they feared: and so Psal. 34.4. where 'tis rendered tribulations.  
V. 15. Time's] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opportunè fecit, or locutus est, doing or speaking opportunely, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a season or opportune time; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the fit seasons of Gods relieving him. The Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the times of my redemption. For this the Copies of LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin from thence sorts meae, my lots; and so Apollinarius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my lots, and the Arabic and Aethiopick, my inheritance. But the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times; and so the old Roman Psaltery, tempora mea, my times: which makes it very probable, that the purer reading of the LXXII. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my seasons, but that by the Scribes anciently disguised into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my lots.  
V. 17. Silent] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which signifies both to be silent and to be cut off, is here by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the grave, confined to the latter sense, cut off, destroyed. The Chaldee have been willing to take in both significations, Let them be put to silence, and descend into the grave; the LXXII. no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let them be brought down—  
V. 20. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Secret of thy presence] That Gods face or presence, promiscuously expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his faces, is frequently attributed to the Sanctuary, the peculiar place of his gracious residence, appears by the phrases of seeking his face there, and coming before his face, and many the like indications. Now this presence of his being said to be hid under the wings of the Cherubims, the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering of thy countenance, or presence, is evidently designed to signify this blessing, presence and favour of Gods, exhibited in the Sanctuary: as more manifestly appears by the ensuing mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavilion, or Tabernacle, the place of Gods inhabiting, or residence. And this very fitly expresseth a place or guard of perfect security; Gods gracious presence, or interposition, being most eminently such.  
V. 22. My haste] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make haste, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so as they that fly; thus Exodus the 12th and the 13th Verse, they were to eat the Passoever in haste: and ac-according to fly through fear, 2 King. 7.11. where the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be sore afraid, as Psal. 103.8. 'tis rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be afraid, and Psal. 48.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were set a shaking: and so also to be in an amazement, as fearful men are under a terror. In this last sense the LXXII. render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, astonishment, or ecstasy, the Latin, excessus mentis, excess of mind, and so the Arabic and Aethiopick: but the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my swiftness, and the Chaldee more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I sought to fly. And this is most probably the meaning of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the time of David's flight, that his greatest danger, and exigence (and so again, Psal. 116.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my flying, the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I fled) or in his great fear, such as he was in, when he fled from Saul.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Preserveth]▪ Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserveth the faithful, the Copies which now we have of the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, requireth truth: but 'tis probable the right reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to require] being used by them for God's avenging, or taking the part of innocent persons against those that injure them, they might well set that as the paraphrase for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods preserving his faithful servants, and evidencing this by avenging them on their enemies. But in the latter part of the verse the difficulty is greater, arising from the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying elatus est, eminuit, that is taken sometimes in a bad sense, for pride and arrogancy, Psal. 10.2. sometimes in a good sense, for splendour, magnificence, strength, excellence. In this latter sense 'tis used of God, Psal. 68.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his height, or excellence, and strength are in the clouds. And in this notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth high things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or excellent things, is a fit title for God, and so in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and shall abundantly reward,] the rendering is very prompt and perspicuous, the Lord preserveth the faithful, and he that doth excellent things abundantly rewards them; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundavit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  superfuit, reliquum fuit) is best rendered full measure, and running over, what they want, and more, shall God give them.    

The Thirty Second PSALM.  
A Psalm of David, Maschil.  
Paraphrase. The Thirty Second Psalm is principally spent in declaration of the nature of true blessedness, consisting in God's pardon, and justification, and was set to the tune known by the Title of Maschil.  
1. Blessed is he whose transgression is forgiven, whose sin is covered.  
Paraphrase. 1. All the felicity that can be attained to in this life, or in another, depends wholly not on the merit of any man's performances, but only in Gods free and favourable acceptance, his gracious pardon to our many frailties, and fouler sins, (purchased for us by the merit of the sufferings of the Messias, given to the World in God's free promise to Adam, immediately after his fall.)  
2. Blessed is the man unto whom the Lord imputeth not iniquity, and in whom there is no guile.  
Paraphrase. 2. Happy therefore, O thrice happy is he, who is thus accepted by God; whose state is such, as that God approveth him (in Christ;) who though he have sinned, yet upon his sincerity of humiliation, confessing▪ and forsaking all known sin, and his impartial obedience to the whole will of God, (the condition without which Gods reconciliation cannot be regained) is by God received again into favour and justified. See Rom. 4.7, 8.  
3. When I kept silence, my bones waxed old, through my roaring all the day long.  
Paraphrase. 3. Time was, when my condition was very sad and miserable; whilst with horror reflecting on the foul sins whereof I had been guilty, but not addressing myself, as I ought to have done, to thee in confession and contrition, and begging of thy gracious pardon, the weight of the sorrow consumed me, my grief was violent and continual.  
4. For day and night thy hand was heavy upon me, and my moisture is turned into the drought of Summer. Selah.  
Paraphrase. 4. Thy wrath and displeasure, under which I lay, was a most unsupportable weight and pressure; the burden of it consumed and wearied me out, scorched and dried me up, like the earth when 'tis parched by the scorching heat of the Sun about the Summer Solstice.  
5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said, I will confess 
‖ against me my— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  my transgressions unto the Lord, and thou 
† or, tookest away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  forgavest the iniquity of my sin. Selah.  
Paraphrase. 5. But at length, when I better bethought myself, I repaired to, and cast myself down before God, in true sorrow and humiliation, confessing and bewailing my foul transgressions, laid all open and bare before him, without any disguise, concealment, or extenuation: instead of excusing, I aggravated my sin against myself: And then immediately upon the sincerity of my confession (and forsaking) I obtained free and full pardon from God.  
6. For this shall every one that is godly prey unto thee in a time when thou mayest be found; 
* but as for the inundation of great waters.  surely in the floods of great waters they shall not come nigh unto him.  
Paraphrase. 6. All this being duly considered, 1. how blessed a thing it is to have God reconciled unto us. 2. what a sad weight, to lie under the guilt of sin unpardoned, 3. how ready God is to be reconciled upon our confessing and forsaking, is abundantly sufficient to stir up every man, that hath but any the least care of piety, or his own good, to make all possible speed to return to God, and implore his favour, lest by delay such precious opportunities be lost; For as for wicked ungodly men, their prayers shall never be heeded by God.  
7. Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.  
Paraphrase. 7. In the list of the former sort I hope to be found, and so to have thee my refuge, to which I may humbly, but cheerfully resort for relief; and approving myself to thee, rest securely confident, that thou wilt continue to preserve me, and again, as heretofore, bless me with victory, and gratulatory Songs at my return.  
8. I will instruct thee, and teach thee in the way which thou shalt go: I will 
‖ counsel thee; mine eye upon thee, or, mine eye shall be upon thee.  guide thee with mine eye.  
Paraphrase. 8. Let me therefore instruct thee, thou proud obdurate sinne●, teach thee a more regular course, than that which thou art in: I will for once take upon me the severer office of a tutor or guide (so Psal. 3●. 11.) and this shall be the sum of my admonition;  
9 Be ye not as the horse or as the mule, 
† or, in not understanding.  which have no understanding; whose mouth 
* shall be, or is held with bit and bridle; yet they come not to thee.  must be held in with bit and bridle, lest they come near unto thee.  
Paraphrase. 9 That at length timely you begin to relent, show yourselves docile and tractable, to follow his guidance obediently, and not to imitate the unmanaged horse and mule▪ that notwithstanding bit and bridle, all means of reducing or subduing them, will not be drawn that way that the owner directs; and such are ye, if when ye are out of the way, departed from God by your sins, ye refuse to obey those divine methods of his, which he useth to reduce you. Those that are tractable he will draw and bring home to him; but as for the obstinate and imperswasible, their condition is very sad.  
10. Many sorrows shall be to the wicked; but he that trusteth in the Lord, mercy shall compass him about.  
Paraphrase. 10. But if ye be thus obstinate, ye shall dearly rue it Wicked men shall gain little by their course; many an heavy stroke is their portion (as it is of the undocile mule, v. 9) but the obedient and docible, that relies and waits on God, and in humility and confidence adheres to him, and observes his directions, all the felicities of all sorts are his inheritance.  
11. Be glad in the Lord and rejoice, ye righteous; and shout for joy all ye that are upright in heart.  
Paraphrase. 11. This therefore, to conclude, is abundant matter of joy, and delight, and exultation, to all sincere faithful, and obedient servants of his (though of horror to all others.) Which was the thing undertaken to be proved at the beginning, v. 1. and being so fully deduced, may now conclude, as it began the Psalm.  

Annotations on Psal. XXXII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Maschil] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise, prudent, intelligent person. It is here, and twelve times more, used as the title of a Psalm, to denote the sort of melody, the tune to which it was set, (so saith Kimchi on Psal. 3.) known among the Hebrews by that name, from some famous song first set to that tune; either from the wisdom contained in it, as when it is styled Maschil of Heman and Ethan, Psalm 88, and 89. (those being two eminent wise men, 1 King. 4.31.) or else, as beginning with that word. The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good understanding, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of knowledge, or understanding. More literally it signifies the concrete, the wise or intelligent; but being added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of David, it undoubtedly signifies a Psalm of his, set to that tune, and nothing else; and so in all the other Psalms, where it is prefixed in the title. See note on Psalm 88 b.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. In whose spirit] Where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his spirit, (which the Syriack, Latin and Aethiopick follow, some reading, in his spirit, some, in his heart, which is all one) the LXXII. as now we have their Translation, have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their mouth, and so the Arabic also. This, 'tis possible, from the double notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  either for the spirit and soul, or else for the breath, which is the instrument of speech. But 'tis more probable that some scribe may have thus mistaken, by reason of the affinity of the words, and set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mouth for spirit. S. Hierome in Ep. ad Suniam & Fretill. affirms the LXXII. to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was inserted from Symmachus.  
V. 4. My moisture] The last part of this, v. 4. is so rendered by the LXXII. and Latin, etc. as hath no affinity with the Hebrew, as now we have it, and as it is understood by the Chaldee. The Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The chief difficulty is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yet that is well cleared by the Chaldee, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my freshness, or moisture; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dug, or breast, (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Abu-Walid, being pleonastical) and that from an old word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to moisten (in which sense the Arabs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) So Num. 11.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the freshness, or juice, or fatness or moisture of oil. This, saith the Psalmist, was converted (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn) into the droughts (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaruit) of summer. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taedet, molestum est, because of the wearisomeness of summer's heat. But the LXXII. seem to have misread at least three of these words. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was turned, as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first person. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my moisture, or freshness, they read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into misery, (in which sense also the Jewish-Arab takes it) as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in angustiam (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grief, or calamity, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proscidit, vastavit.) For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into droughts, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in being fixed or strucken into, from that old notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sword comes from it, the instrument of transfixion; from whence this other notion seems to have been derived, because when an arrow or the like is entered into the flesh, it causeth a burning in it. Lastly, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summer, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prick or thorn, from the same theme. And by thus varying the sense in every word, they have yet given us but another expression of the same matter, fit enough for a paraphrase of the Psalmists great sorrow for sin, thus; I was turned into great misery, when the thorn entered into me, i. e. to signify the sharp sense of his transgression. The Syriack paraphrase it in a plainer manner, grief turned in my breast to the kill of me; and the Arabic, thou hast reflected on me cares or troubles warring in my heart. But the Jewish-Arab followeth another construction; day and night thy plague is heavy upon me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turneth, or is turned upon me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the grieving me, or, and grieveth me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the heats, or hot winds of summer.  
V. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In a time when thou mayest be found] In this v. 6. the weight seems to be laid on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of finding, a time when God will hear and grant their prayers: and that suggests another rendering of the latter part of the verse, than the ancient Interpreters have taken notice of, thus; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as for the inundation of many or great waters (hereby signifying the wicked man, that like a torrent breaks over the banks, transgresses the Laws, and sweeps and carries all before him) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will not come nigh, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or at all approach unto him, i. e. to God; they run on obstinate in their course, they care not, nor ever look after God. Thus the opposition seems to exact: and the change of the person from thee to him is no objection against it, being frequent in other places of this poetic writing. On this it regularly follows, thou art my hiding place, I desire to be in the number of the humbly pious, that make a seasonable and successful address to thee, and so to have my part in thy protection, etc. And then for all other, the obstinate, etc. I will instruct them, v. 8.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Preserve me] The LXXII. their reading here is very far from the Hebrew. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt keep, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast besieged, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besieging me. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acclamations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or songs, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing for joy, they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my rejoicing, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my exultation. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the infinitive, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the notion of the gerund in di, they read as in the Imperative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deliver me. Lastly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt encompass me, they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from them that encompass me, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus also the Latin, à tribulatione quae circundedit me, exaltatio mea, erue me à circundantibus me, from the tribulation which encompassed me, my exaltation, deliver me from them that encompass me. And so the Arabic and Aethiopick. But the Syriack are nearest the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. preserve, or free me, and embrace, or encompass me with glory and deliverance; and the Chaldee exactly according to the Original, thou shalt preserve me from tribulation, with songs of redemption shalt thou encompass me, i. e. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or gratulatory songs for victory, such as the joyful matrons meeting him at his return from conquest, encompassing him, or casting themselves into a ring, chanted out unto him, 1 Sam. 18.6. one side answering the other.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Guide thee] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuluit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, I will counsel thee, i. e. direct, instruct, or guide thee, meaning the proud and haughty sinner, v. 6. expressed by the irregular overflowings of many waters, I will teach thee in what channel thou shalt pass, and so guide thy course. To which is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine eye upon thee, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by way of explication of the former, I will counsel or guide thee, so as the eye of the rider doth the horse, of the Tutor the Scholar, but especially the guide of an unknown way, who is instead of eyes, Num. 10.31. The Chaldee read, I will counsel thee, and set my eye upon thee for good: but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will confirm, or strongly set my eye upon thee, most probably reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be firm or strong.  
V. 9 Lest they come near unto thee] The difficulty of this, v. 9 will, I conceive, be best explicated by observing the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is literally [not to understand,] being in the infinitive mood; but may best be rendered in the notion of a gerund, thus, Be not like the horse and mule, in not understanding, i. e. which understand not; their [not understanding] being the thing, wherein the parallel betwixt such beasts, and obstinate men, expressed by inundation of many waters, v. 6. consists. This being observed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being another infinitive mood, must in reason agree with that, and in like manner be rendered, in not coming near, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, accessit, appropinquavit) or they come not near, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee: and then that which is between, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with bit or bridle his jaw or mouth to be held, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or must be held (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an infinitive mood oft signifies, Hos. 9.13. Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally, ad educendum, to bring forth, but in sense as we render it, shall bring forth,) must be understood, not as the means to keep the beast from coming to or nigh, but as the means designed to make the beast come to, but when used to an obstinate, unnurtured, unruly beast, uneffectual to that end. For it must be observed what is the use of the bit and bridle, when applied to an horse, etc. viz. to direct and guide which way the rider or leader will have him go. So Isa. 30.28. the bridle in their jaws causing them to err, is a bridle to lead them into a wrong path; as here to lead them into a right way, v. 8. so Isa. 37.29. a bridle in thy lips to turn thee back, etc. And so Jam. 3.3. the bit in the horse's mouth is to turn about their whole body. But then a sturdy, untamed, stiffnecked, or headstrong horse, will not be thus turned, or lead, or persuaded to do what you would have him; but like the undisciplinable torrent, the fury of the great waters, v. 6. that would not come nigh him, so these here, they will not come near to the owner or master. And so this is the meaning of the whole verse: some unmanaged horses and mules there are, which will not be taught or instructed, will not go or follow the way that you would teach or lead them, (and so this connects with v. 8. which hath tendered them instruction and teaching in the way that they should go, and guiding—) are so far from being guided with the Master's eye, v. 8. that his bit and bridle together, the most forcible means that are ordinarily used, for subduing or reducing them, will not work upon them, when they are a turning away and going from thee, are not sufficient to compel them to come to thee: But saith the Psalmist, be not ye like to such stiff-necked cattle. Our English, that renders, lest they come near unto thee] supposeth, without reason, that the use of the bridle is to keep the horse and mule from doing violence to thee, as if they were Bears and Tigers, and the like ravenous beasts. The true use is quite contrary, to make them come to thee, or go, or turn, the way that thou wouldst have them; and their not doing so (meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not come near thee) is the effect of their obstinacy and want of managery, and that is it wherein we are here forbidden to be like them. Thus I suppose the Chaldees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered; not, ne accedant, but, non accident, they will not come to thee. So the Syriack expressly, Be not like the horse and mule which are not wise, (or docile) which they tame with a bridle from their youth, and they come not to him. And the LXXII. to the same effect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bind their jaws with bit and bridle which come not near to thee; and so the Latin, and Aethiopick. But the Arabic more loosely, by way of paraphrase, Be not like horse and mule, which have not understanding, and are not drawn with the bridles that are in their mouths; so do thou repress the jaws of those that come not to thee.    

The Thirty Third PSALM.  
THe Thirty Third Psalm is an acknowledgement of the great power and wisdom and goodness of God, in his Works of Creation and Providence, wherein all are obliged to sing praises to his Name, and faithfully to serve and depend on him.  
1. Rejoice in the Lord, O ye righteous; for praise is 
‖ or, desirable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  comely for the upright.  
Paraphrase. 1. O bless and magnify the name of God, all ye that apply yourselves to a careful performance of all offices of Justice and goodness, and herein delight and please yourselves. 'Tis the employment of the blessed Saints in heaven, to be continually singing praises to God; and there can be none other more proper for Saints on earth, who have innumerable obligations to it, and from whom it is most graciously accepted by God, and to whom it is also matter of the greatest present delight, to be busied in recounting Gods glories, and abundant mercies to them.  
2. Praise the Lord with harp, sing unto him with the 
‖ Psaltery of ten strings.  Psaltery, and an instrument of ten strings.  
Paraphrase. 2. To this purpose those musical instruments that are in use among men in Festivities, the Harp and Viol., etc. will be most fitly used in the singing of Psalms and Hymns unto God.  
3. Sing unto the Lord a new song; play skilfully with a loud noise.  
Paraphrase. 3. And the choicest and rarest ditties, and the best composed Music, and the most excellent melodious voices, are all to be called in, to perform this great duty of thanksgiving unto God.  
4. For the word of the Lord is right, and all his works are done in truth.  
Paraphrase. 4. For all that God saith or doth is excellently good; his commands are of those things which are infinitely best for us, his promises abundantly gracious, and certain to be performed, and his very threats and prohibitions acts of special mercy, to keep us from those things which are most pernicious to us. As for all his works of providence, they are most just and merciful.  
5. He loveth righteousness and judgement: the earth is full of the goodness of the Lord.  
Paraphrase. 5. Mercifulness and justice are of all things in the world most approved and valued by him, and are by him exemplified to us, in all the daily acts of his providence among us.  
6. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth.  
Paraphrase. 6. The whole body of the heavens and all that is in them, the Sun, Moon, and all the Planets and lesser Stars, were created by his bare speaking the word, commanding that they should have a being. Which as it is a most illustrious evidence of his absolute omnipotence, so is it of his great goodness also to us, for whose benefit they were all created.  
7. He gathereth the waters of the Sea together, as an heap; 
† he layeth them up in the storehouses of the deep.  he layeth up the deep in storehouses.  
Paraphrase. 7. So in like manner did he sever the waters, which covered the face of the earth, and confined them to hollow places; where though they swell much higher than the shore, yet they do not overrun it, but are gathered into a round gibbous form, and so remain constant within their channel. And in those vast cavities of an unfathomable depth he hath laid up the whole Ocean, as safe, and as far from hurting, or drowning, or overrunning the earth, as corn laid up in a granary, as money in a treasury, is safe from running out of it. (A joint evidence again of his infinite power and goodness.)  
8. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him.  
Paraphrase. 8. As therefore he is thus able to set bounds to that vast element, so can he and doth he to the most enormous power of men; which may therefore be a just cause of awe and dread to all the men in the world.  
9 For he spoke, and it was done; he commanded, and it stood fast.  
Paraphrase. 9 For as a bare word of his immediately created all the world; so is every command of his now most certainly obeyed: as he pleaseth to dispose, so shall it infallibly be.  
10. The Lord bringeth the counsel of the heathen to nought; he maketh the devices of the people of none effect.  
Paraphrase. 10. Whatsoever godless men (see note on Psal. 10. m.) design, or propose to themselves, contrary to his will, he blasts and frustrates it, dissipates all their contrivances, be they never so prudently managed by whole multitudes and assemblies of them.  
11. The counsel of the Lord standeth for ever, the thoughts of his heart to all generations.  
Paraphrase. 11. Only that which he hath decreed and purposed, shall immutably come to pass.  
12. Blessed is the man whose God is the Lord, and the people whom he hath chosen for his own inheritance.  
Paraphrase. 12. O then thrice happy is that Nation and people, which have betaken themselves to the sincere service of so great, and powerful, and gracious a God, and whom he hath in so special a sort made choice of, to be peculiarly his, among them to reveal himself in so eminent a manner.  
13. The Lord looketh from heaven, he beholdeth all the sons of men:  
14. From the place of his habitation he looketh upon all the inhabitants of the earth.  
Paraphrase. 13, 14. All the men that are in the earth, the inhabitants of the whole world, are within the compass of his most particular providence: though he reside in heaven, in a peculiar manner; yet from thence he exactly surveys and beholds all and every their actions, and even most secret thoughts.  
15. He fashioneth their hearts 
‖ together, or, one by one.  alike; he considereth all their thoughts.  
Paraphrase. 15. As he is severally and equally the creator of them all, and former of their souls, as well as bodies, so he is certainly able to discern particularly all the operations of their very hearts; and is no idle spectator, but weigheth and and judgeth all, and accordingly rewards every man.  
16. There is no King saved by the multitude of an host: a mighty man is not delivered by much strength.  
Paraphrase. 16. 'Tis not the multitude or strength of an Army, that hath power to secure any Potentate▪ not the valour or puissance of the most glantly person, to preserve himself.  
17. An horse is a 
† lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  vain thing for safety, neither shall he deliver any by his great strength.  
Paraphrase. 17. An horse is the most valiant and docile beast, and generally the most used in Military affairs, in respect both of his courage, and swiftness, vigour, and activity: yet he that depends thereon for his safety, or good success in a battle, oft finds him a very deceitful false aid, is pitifully disappointed by him.  
18. Behold the eye of the Lord is upon them that fear him, upon them that hope in his mercy.  
Paraphrase. 18. The only security is to be sought from the favour and protection of God; and the way to qualify ourselves for that is, by conjoining our uniform sincere obedience to him, and our unshaken constant reliance on his mercy.  
19 To deliver their soul from death, and to keep them alive in famine.  
Paraphrase. 19 To such as are thus qualified, his protection will not fail, whatsoever the danger be, how great soever the seeming destitution.  
20. Our soul 
* gaspeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  waiteth for the Lord: he is our help and our shield.  
Paraphrase. 20. The Lord is our only aid and protector; to him therefore is all the desire of our souls.  
21. For our heart shall rejoice in him, because we have trusted in his holy name.  
Paraphrase. 21. And whatsoever befalls us, we shall most cheerfully (and not only patiently) support it, as having full assurance, and confidence in him, that he will either rescue us out of it, or else convert it to our greatest advantage.  
22. Let thy mercy, O Lord, be upon us, according as we hope in thee.  
Paraphrase. 22. O Lord, our full trust is in thee; let thy mercy come down upon us, we beseech thee.  

Annotations on Psal. XXXIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Instrument of ten strings] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aruit, emarcuit, to be shriveld or withered, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a leathern bottle, or vessel to put wine in, 1 Sam. 1.24. and from the likeness, a musical instrument, called nablium in Latin, 

De Arte am. l. iii  Disce etiam duplici genialia nablia palmâ.  
Vertere, conveniunt dulcibus illa modis.  in Ovid. Answerable to it is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (and so 'tis here rendered by the LXXII.) of which Grammarians tell us, that it is an instrument more sweet and pleasant than a harp; like it in form, but differing from it. Accordingly we render it sometimes a Psaltery, as here, and Psal. 144.9. sometimes a Viol, Isa. 14.11. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is added to it, and signifies decachord, or instrument of ten strings, it is not set (as here, and Psal. 144.11. it is in our English) for a third sort of Instrument, but in apposition with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Psaltery or Viol of ten strings. And so all the ancient Interpreters uniformly render it: the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on a decachord Psaltery ● the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on a nablium of ten strings; who yet Psal. 92.4. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are disjoined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the decachord, and upon the Psaltery] render it, upon the harp of ten strings, and upon the nablium,] signifying that of ten strings to belong to both Harp and Psaltery, cithara and nablium, which yet (as was said) differ one from the other.  
V. 7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As an heap] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be moved, to fly, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heap, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bladder, or skin, or battle. In this place all the ancient interpreters seem to have read the latter of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a battle; signifying the waters of the Sea to be so kept within the banks, as water is which is put into a bottle. And so in like manner it is rendered, Psal. 78.13. where yet it belongs to another matter, the receding of the red sea to the Israelites, and not the framing of the Ocean in the creation. But the modern copies of the Hebrew have in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is best rendered, as an heap. Thus the word is used, Exod. 15.8. the floods stood up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an heap: where the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a wall; the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a wall; and so the Samaritan; the Arabic, as mountains: but the Syriack, as in bottles (so as here,) but certainly amiss, as will appear from the passage of story (both there and Psal. 78. referred to) Exod. 14.22. where 'tis said, that the waters were a wall unto them. In this variety, the context here will be fittest to determine, and that may be thought in one respect to incline it in this one place to the former sense, in which the ancient interpreters read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a bottle. For the matter in hand is the miraculous congregating of the waters in the creation, that is set down, Gen. 1.9. God said, let the waters under the heaven be gathered into one place, and let the dry land appear, and v. 10. the gathering together of the waters called he Seas. Here the one place for the waters, or the one place whereto they are confined, may be fitly compared to a vessel, or bottle, which keeps them from running over, and so severs them from dry land. And this also agrees with what here follows, he layeth them up in the deep, as in storehouses: for thus the words are to be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or he gives, or puts them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the treasures of the deeps; so the Chaldee verbatim reads it, he puts them, i. e. the waters, in the storehouses of the deeps: and so the sense exacts, the deep, or abyss (the great cavities which God created) being the place wherein the water of the Sea is put, and laid up, as in a repository store-house, or treasury, where it is kept safe from hurting any thing. Accordingly Seb. Castellio renders it, undis in cellas conditis, the waters being laid up in cellars or repositories. The LXXII. indeed read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the deeps in treasures; and so the Syriack and Arabic; but the former, that of the Chaldee, is as literal, and that which the sense exacteth, for 'tis the waters that are laid up in the deeps, and not the deeps themselves. And so still to this consideration very fitly accords the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for bottle, or other such vessel, that gathers and holds water; and not the other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an heap, which in Exodus it certainly signifies. But beside this act of God's mercy in restraining the Ocean, and so keeping it as a bottle doth, there is another act of God's providence very remarkable in the creation of the Ocean, viz. that it is demonstrably of a gibbous, circular form, and stands above the shore, which yet confines it. And this instance of providence is most perspicuously adumbrated by this scheme of an heap, viz. that it riseth into a cumulus: and to that most properly belongs the gathering here mentioned, for that any collection naturally makes an heap. And therefore it seems best not to solicit the ordinary reading, but to take it in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heap, which most certainly belongs to it in those other places, Exod. 15.8. and Psal. 78.13.  
V. 10.] In the end of this v. 10. the LXXII. over and above what we find in the Hebrew, add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and frustrates the counsels of Princes; and so from them the Latin, Arabic, and Aethiopick. But the Chaldee and Syriack have it not, but agree with our Hebrew copies, and give us reason to resolve that those Greek Translators took the liberty of Paraphrase, and kept not themselves to the strict bounds of literal interpreters.  
V. 15. Alike] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul, the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin, sigillatim, severally; they are therefore thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unicum, separatum, and that taken adverbially. But 'tis more likely that they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that sense, from the verb that signifies to make one, and so may in the adverb fitly signify, one by one; and that is all that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or severally.    

The Thirty Fourth PSALM.  
A Psalm of David, when he changed his behaviour before Abimelech, who 
‖ dismissed him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Psal. 56. a.  drove him away, and he departed.  
Paraphrase. The Thirty Fourth Psalms was composed by David in remembrance of the time when, in his flight from Saul, he was brought to Achish King of the Philistims, (called here after their style, Abimelech, i. e. my Father the King;) at which time being by them descried to be David, so famed for his Victories over them; 1 Sam. 21.11. he thought fit to personate a madman, v. 13. and thereupon was dismissed by Achish, v. 15. and escaped to the Cave of Adullam. c. 22.1.  
1. I will bless the Lord at all times: his praise shall continually be in my mouth.  
2. My soul shall 
† bless itself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  make her boast in the Lord; the humble shall hear thereof, and be glad.  
Paraphrase. 1, 2. I will never cease lauding and magnifying the Name of God. I will rejoice, and esteem myself most happy that I have such a Protector to betake myself to in all my distresses, and proclaim this to all pious men that depend on his aid, that they may rejoice and give thanks with me, saying,  
3. O magnify the Lord with me, and let us exalt his name together.  
Paraphrase. 3. O let us all thus join hearts and voices to praise and bless his holy Name.  
4. I sought the Lord, and he heard me, and delivered me out of all my fears.  
Paraphrase. 4. When I was in my greatest danger, discerned by the servants of Achish, and brought in to him, as his most powerful enemy now fallen into his hands, I addressed my prayers to God, and he came in to my relief, inclined the King to send me out of his house, and check his servants for bringing me in to him; and by that means I escaped my great danger.  
5. They looked unto him, and were lightened; and their faces were not ashamed.  
Paraphrase. 5. This dealing of God with David shall be matter of great reviving to all that are at any time in distress; who shall from hence take courage and confidence, and what ever their condition be, apply themselves to God, and not fear being disappointed by him. For thus shall they encourage one another by David's example;  
6. 
This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The poor man cried; and the Lord heard him, and saved him out of all his troubles.  
Paraphrase. 6. Lo there was a man in a state of extreme distress, and he betook himself immediately to God in prayer; and his prayer was answered with speedy deliverance out of all his straits.  
7. The Angel of the Lord incampeth round about them that fear him, and delivereth them.  
Paraphrase. 7. And thus shall it be with all truly pious men, such as obediently serve, and wait on God; they have the promise of his protection, and, as the instruments thereof, of whole hosts of Angels to encompass them, and secure them from all approach of dangers.  
8. O taste and see that the Lord is good; blessed is the man that trusteth in him.  
Paraphrase. 8. Let any man make the experiment, keep close to God in obedience and reliance on him, and he shall soon discern, that he is a most gracious master, and that there is no such assured tenure in, or title to all the felicity in the world, as this, of constant faithful dependence and affiance in him.  
9 O fear the Lord, all ye his Saints; for there is no want to them that fear him.  
Paraphrase. 9 There is no more prudential politic course for any pious man, no greater security from all worldly straits and wants, than to adhere to him, who is the unexhausted spring of all plenty; never taking in any unlawful prohibited aids, but preserving an uniform obedience to him.  
10. The young Lions do lack and suffer hunger: but they that seek the Lord shall not want any good thing.  
Paraphrase. 10. Such as use themselves to rapine and injustice, by that means to secure themselves of wealth, have oft that curse of God attending and blasting them, and their posterity in this world, that from great wealth they come to great want, and utter destitution: and indeed their very rapacity and covetousness, and perpetual insatiate desires of gaining, keep them still beggarly, and miserable, in the midst of their greatest plenty, their abundance yields no kind of satisfaction to them. On the other side, the pious man, that keeps him close to God, depends on, and implores his blessing on his honest endeavours, and never admits of any unlawful means, either for the getting or preserving of wealth, he shall never want that which is best for him in this world, and shall have a reserve of all wealth truly satisfactory, all manner of felicity hereafter.  
11. Come, ye children, harken to me; I will teach you the fear of the Lord.  
Paraphrase. 11. 'Tis therefore very well worth the consideration of every one that desires to be advised of his own welfare, what rich rewards the pious obedient servants of God is secured of even in this life.  
12. What man is he that desireth life, and loveth 
‖ days to see good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  many days that he may see good?  
Paraphrase. 12. If a man would project for the enjoying a long life in this world, and the greatest tranquillity and prosperity and contentation in it.  
13. Keep thy tongue from evil, and thy lips from speaking guile.  
Paraphrase. 13. There is not a more probable hopeful ways for the attaining it, then to begin with his tongue, and restrain that from all contumelious, injurious, and deceitful speaking; which though it be ordinarily designed to the advantage of him that useth it, yet most frequently brings mischievous effects, the greatest real disadvantages:  
14. Depart from evil, and do good; seek peace, and ensue it.  
Paraphrase. 1●. And then to cleanse his actions from all known sin, (which, if continued in, must needs be the forfeiting of God's protection, and bring his blasts and curses upon him) and so regularly proceed to superstruct all works of piety to God, and justice and charity to men: particularly, to live peaceably with all men, to be as industrious in that pursuit, as the most malicious person is in pursuing his designs of revenge, and withal to be a peacemaker among others.  
15. The eyes of the Lord are upon the righteous, and his ears are open unto their cry.  
Paraphrase. 15. And then, besides the natural tendency of this method to a quiet, and so a prosperous and long life, (which on the contrary is frequently shortened, but constantly disturbed and made miserable, by contentions and unpeaceableness) there is an assurance of God's protection and preservation; which duly waits over all obedient, faithful servants of his, to bless and prosper all they undertake, and to grant whatsoever they request of him, either in kind, or in equivalence, what they choose to desire for themselves, or what he chooses (as seeing best) for them.  
16. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth.  
Paraphrase. 16. (Whereas, on the other side, God's displeasure and punishments pursue ungodly men, to the utter eradication of them and their posterity.)  
17. 
‖ They cry.  The righteous cry, and the Lord heareth, and delivereth them out of all their troubles.  
Paraphrase. 17. 
‖ They cry.  Whensoever they implore God's aid, he is ready to answer their request, and send them seasonable deliverance.  
18. The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit.  
Paraphrase. 18. All humble-minded men, sincerely changed from all their former sins, have assurance of God's special favour to them, and of the effects thereof, his merciful deliverances whensoever they stand in need of them.  
19 Many are the afflictions of the righteous; but the Lord delivereth them out of them all.  
Paraphrase. 19 Though pious and good men fall into many afflictions, God's providence, for their exercise, and other wise ends, so disposing, or permitting it; yet he in his chosen season rescueth them out of all.  
20. He keepeth all his bones; not one of them is broken.  
Paraphrase. 20. The providence of God pertaineth to every the least part of the body of every servant of his, and evidenceth itself in a signal preservation of such from all dangers. (This had a more eminent and literal completion in our blessed Saviour, whose legs were not broken, when they were of both the Thiefs that were crucified with him, Joh. 19.36.)  
21. Evil shall slay the wicked, and they that hate the righteous shall be desolate.  
Paraphrase. 21. On the other side, the (perhaps fewer) afflictions that befall wicked men, shall be the utter destroying of them: and generally the aphorism will be found to hold, That they that design mischief to good men, shall be remarkably punished in this world.  
22. The Lord redeemeth the soul of his servants; and 
‖ all they— shall not— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  none of them that trust in him shall be desolate.  
Paraphrase. 22. Whilst the obedient servants of God, that rely and depend on him, have assurance of being delivered, and never forsaken by him.  

Annotations on Psal. XXXIV.  
V. 5. They looked] the LXXII. render the verse in the Imperative, which the Hebrew, as now we have it, doth not bear. This makes some think, that they read otherwise than now we do, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they looked, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look, or come, or address; and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin accedite, come ye; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as it may, in the imperative, and so rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be ye enlightened, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the change will be easy from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their faces, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your faces. But it is more likely, that the LXXII. chose to render the sense, not the words, and so put it into the Imperative mood, thereby most perspicuously to express it, (and herein the Syriack, as well as the Latin and Arabic and Aethiopick follow them:) to which they might be inclined, by seeing that there was no antecedent immediately foregoing, to which the relative [they] should be thought to refer. Only the Chaldee adheres literally to the Hebrew, and will both of them be best interpreted by referring to the humble, v. 2. and by making David himself to be the [him] to whom the humble looking, and seeing how God had dealt with him, were enlightened, revived, and encouraged by that means; and so to them also may be fitly applied the sixth verse, as the speech of these humble, The poor man cried, i. e. David in his distress, and the Lord heard him, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Young Lions] Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young lions, (and so the Chaldee from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of lions) the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rich; and herein the Latin and Syriack and Arabic and Aethiopick follow them: not that they can be thought to have read the original any otherwise than now we do, but after their wont rendering the sense, rather than words; and so as in prophetic writings, Ezek. 38.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his young lions] is by the Chaldee paraphrased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Kings, so here cruel and rapacious men being compared to lions, they have chosen for [lions whelps] to set rich men] viz. such, whose wealth is gathered by the rapine of their parents.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. The face] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces here signifies, will be best learned from Maimonides, More Nevoch. par. 1. c. 37. It is used, saith he, for anger and indignation: to which purpose he citys 1 Sam. 1.18. where, saith he, the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her faces were no more to her, signifies, her anger continued to her no longer: (and to this sense the Arabic renders it, her countenance was no more changed for the exprobration of her rival] expressing it to be the passion of jealousy, and that is anger, which is there spoken of.) So Lam. 4.16. we read, the anger (it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces) of the Lord divided them. So Leu. 20.5. I will set my face, i. e. my anger against that man— and so frequently elsewhere: and so, saith he, it is in this verse. Accordingly, the Chaldee read, but the countenance of the Lord is angry against them: and so the consequents enforce, to cut off— Upon the same grounds it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parts of the face, signify anger, because passion immediately discovers itself there. So Dan. 3.18. the form of Nebuchadnezars visage was changed; and Gen. 2.5. Cain was very wroth, and his Countenance fell.  
V. 17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The righteous cry] The placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cried, in the beginning of this v. 17. may be worthy to be taken notice of. That it belongs to righteous, or pious men there can be no doubt; and accordingly all the Interpreters thus supply it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the righteous cried, say the LXXII. and so all the rest. But how it comes to be so, when the verse immediately precedent belongs to them that do evil, is the only matter of difficulty. And the answer is obvious; that the sixteenth verse is to be read as in a parenthesis, and the word righteous (v. 15. who are there said to cry) will be the immediate antecedent, to which [they cried] must necessarily refer. And therefore it will be best so to include, v. 16. and in token thereof, to affix the most literal rendering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cried, and not, The righteous cried.  
V. 21. Evil shall slay] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall slay, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which we read from the Hebrew, the LXXII. seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occision, for so they render it in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the death of sinners is evil. But the Syriack adhere to our vulgar reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil shall slay the wicked, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19 had signified, i. e. afflictions, or evil of punishment: which being applied to the righteous, though in the plural, prove not ruinous or hurtful to him, the Lord delivers him out of them; whereas here evil in the singular slays the wicked; to signify the difference of God's oeconomy toward righteous and wicked men. The former is permitted to fall into many pressures; the latter is not so frequently exercised with them: yet the many that befall the one, do him no hurt, but work good for him; whereas the fewer that befall the wicked, perhaps the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one singular affliction of his life, is the utter ruin of him.  
V. 22. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Shall be desolate] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be laid waist or desolate] signifies also to be guilty, or culpable: accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be desolate] which the Chaldee (with the Syriack) renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be condemned, is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Latin, non delinquent, shall not offend; but this certainly after that part of the Hellenists dialect, wherein sin signifies sometimes the punishment of sin, and accounting guilty is condemning to vengeance.    

The Thirty Fifth PSALM.  
A Psalm of David.  
Paraphrase. The Thirty Fifth Psalm is a complaint of david's against his enemies, joined with an appeal to God, and a prayer for his deliverance.  
1. 
‖ Contend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Plead my cause, O Lord, with them that strive with me: fight against them that fight against me.  
Paraphrase. 1. Lord, in all the persecutions and assaults that are made upon me, be thou pleased to take my part, to espouse my cause, to contend and fight for me.  
2. Take hold of shield and buckler, and stand up for mine help.  
Paraphrase. 2. Let thy protection be my shield, and only defensive weapons.  
3. Draw out also the spear, and 
† a short sword to meet them.  stop the way against them that persecute me: say unto my soul, I am thy salvation.  
Paraphrase. 3. Thy strength and prospering hand my offensive, to meet, and discomfit my enemies: be thou graciously pleased to assure me of thy help and strength, and then I shall not want deliverance.  
4. 
* They shall blush and be ashamed.  Let them be confounded and put to shame, that seek after my soul: 
‖ they shall.  let them be turned back, and brought to confusion, that devise my hurt.  
Paraphrase. 4. Those that design my mischief and my ruin, shall (I persuade myself) undoubtedly be disappointed, and put to flight, and dissipated.  
5. 
† they shall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let them be as chaff before the wind; and 
* the Angel shall.—  let the Angel of the Lord chase them.  
Paraphrase. 5. They shall be scattered as chaff or dust in the winnowing of corn on an high and open place, where the wind comes freely: and if no visible strength of mine be able to do it, yet the Angels, the Ministers of God's vengeance, shall thus deal with them.  
6. 
‖ their way shall be.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let their way be dark and slippery: and 
† the Angel shall.  let the Angel of the Lord persecute them.  
Paraphrase. 6. Pursuing them to their greatest mischief, as those that fly in the dark (and tumble into mire and pits,) in slippery places, and so frequently fall and wound themselves in their flight.  
7. For without cause have they hid for me 
* the pit of their snare.  a net in a pit, which without cause they have digged for my soul.  
Paraphrase. 7. For without any injury or provocation of mine, they have designed mischief and treachery against my life.  
8. 
‖ Destruction shall come— see note b.  Let destruction come upon him at unawares, and 
† his— shall.  let his net that he hath hid catch himself; into that very destruction 
* shall he—  let him fall.  
Paraphrase. 8. And accordingly when they little expect it, and by ways which they apprehend not, destruction shall seize upon them, and that by those very means, by which they designed to bring it on other men.  
9 And my soul shall be joyful in the Lord; it shall rejoice in his salvation.  
Paraphrase. 9 And this being a signal work of God's delivering me, when I am least able to do it myself, obligeth me to rejoice, and give thanks to him.  
10. All my bones shall say, Lord, who is like unto thee, which deliverest the poor from him which is too strong for him; yea, the poor and the needy from him that spoileth him.  
Paraphrase. 10. And every member of my body shall join in the acknowledgement of the mercy, such as could not have been from any other means, and such as is most worthy of a just judge, and gracious father, and omnipotent God, rescuing the weak and impotent from the power of the strong, the oppressed and injured from the violent and oppressor.  
11. False witnesses did rise up; they 
‖ interrogated, or questioned me of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Jos. 8.19. and Matth. 27.11.  laid to my charge things that I knew not.  
Paraphrase. 11. And such indeed was my condition, being most falsely accused to Saul (1 Sam. 24.9.) of that of which I was most guiltless.  
12. They rewarded me evil for good, to the 
† depriving▪  spoiling of my soul.  
Paraphrase. 12. Those whom I had obliged, made me this very unkind return, desiring to have me put to death.  
13. But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting, and my prayer returned into my own bosom.  
Paraphrase. 13. When any evil befell them, I mourned and fasted, and prayed earnestly for them. And it seems all was cast away, frustrate, and lost on them; my greatest charity abated not their malice, my fastings and devotions had no effect on them (see Jer. 55.11.) returned empty of the deserved success, as a gift sent to an uncivil person, who instead of grateful acceptance, return it back unto the donour. These are the only returns I receive from them. But my charity shall not lose its reward; God will abundantly recompense it to me.  
14. I 
* walked as  behaved myself as though he had been my friend or brother: I bowed down heavily, as 
‖ or, a mourning mother.  one that mourneth for his mother.  
Paraphrase. 14. In all their sufferings I was affected with the same tenderness of compassion, as toward a friend, or brother, or child, or parent, (the relations of the dearest affections.)  
15. But in mine adversity they rejoiced, and gathered themselves together: yea, the very abjects gathered themselves together against me, and 
† I knew not.  I knew it not; they did tear me, and ceased not.  
Paraphrase. 15. But when any misfortune befell me, they triumphed and scoffed; and so in like manner other vile and wicked men, never provoked by me in the least degree, at all their meetings reviled me, and railed at me continually, without any the least cause for what they. 〈◊〉.  
16. With 
* delators, that scoff, and deride for a cake.  hypocritical mockers in feasts, they gnashed upon me with their teeth.  
Paraphrase. 16. Only, as bussones and flatterers make it their business to please those that give them bread, by bringing them false tales of other men, jeering and scoffing at them, without considering how blameless and guiltless they are whom they deride; so have they dealt with me, most causelessly, yet most contumeliously, inveighing against me.  
17. Lord, how long wilt thou look on? rescue my soul from their destruction, my 
‖ only one▪ see Psal. 22.20.  darling from the Lions.  
Paraphrase. 17. Lord, be thou pleased at length to interpose thy hand, to consider my desolate low estate, and the cruelty of mine enemies; and relieve me in it, or deliver me out of it.  
18. I will give thee thanks in the great congregation: I will praise thee among much people.  
Paraphrase. 18. And I shall be eternally obliged to bless and magnify thy mercies in the solemn assembly.  
19 Let not them that are mine enemies wrongfully rejoice over me; neither let them wink with the eye that hate me without a cause.  
Paraphrase. 19 O let not mine unjust causeless enemies have matter of rejoicing and scoffing at me; as they will, if thou leavest me in my distress.  
20. For they speak not peace, but they devise deceitful matters against them that are quiet in the land.  
Paraphrase. 2●. For instead of kindness and friendly usage, which is due from them, they design nothing but fraud and treachery against me, who heartily desire to live most peaceably and quietly under Saul's Government.  
21. Yea they opened their mouth wide against me, and said, Aha, Aha, our eye hath seen it.  
Paraphrase. 21. And not only so, but they have openly railed upon me, as one that seeks his life, and pretend to speak from their own fight, and certain knowledge, when they deliver that which is most far from truth.  
22. 
‖ Thou hast seen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This thou hast seen (O Lord) keep not silence; O Lord, be not far from me.  
Paraphrase. 22. 'Tis certain they have seen no such thing, as they falsely pretend. On the contrary, thou, O God, who seest all things, seest and knowest my innocency, and the integrity of my heart: Be thou pleased to testify for me, by delivering me from the evil which they designed against me.  
23. Stir up thyself, and awake to my judgement; even unto my cause, my God and my Lord.  
24. Judge me, O Lord my God, according to thy righteousness; and let them not rejoice over me.  
Paraphrase. 23, 24. O thou that art my gracious God and powerful Lord, be thou pleased at length to take part, to defend and to vindicate my innocence, to testify thy approbation of my doings, and seasonably to interpose thy hand for the relieving me, and disappointing my enemies.  
25. Let them not 
† in their hearts applaud themselves, or say well to their souls:  say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.  
Paraphrase. 25. Preserve me out of their hands, lest they applaud themselves in their actions, their most wicked and bloody enterprises, if they prove successful to them.  
26. Let 
* they shall.  them be ashamed and brought to confusion together, that rejoice at my hurt: 
† they shall.  let them be clothed with shame and dishonour, that magnify themselves against me.  
Paraphrase. 26. And thus I am confident thou wilt in thy due season disappoint, and discomfit those that are most maliciously bend against me, and most proudly triumph over me at this time.  
27. 
† they shall.  Let them shout for joy and be glad, that favour my righteous cause: Yea, 
* they shall  let them say continually, Let the Lord be magnified, which hath pleasure in the prosperity of his servant.  
Paraphrase. 27. And by so doing thou shalt give matter of joy and gladness to all that wish me well, cause them to bless and magnify thy goodness, and fidelity of thy promises, when they see me signally favoured by thee, of whose sincerity and uprightness they have such assurance.  
28. My tongue shall speak of thy righteousness, and of thy praise all the day long.  
Paraphrase. 28. As for me, I shall by this thy mercy be obliged to promulgate and proclaim thy fidelity, and the care thou hast of those that adhere to thee, and for this to laud and bless thy name continually.  

Annotations on Psalm XXXV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Stop] It is uncertain what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies. The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut] in the Imperative mood, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shut up. But if this be the right rendering, and it be applied to that which went before, [draw forth, i. e. unsheathe, (so the Chaldee read) the lance or spear,] it must then be the direct contrary, viz. shut it up again: and to apply it to any thing else, (as our English applies it to the way, and so supposes an ellipsis, and then supplies it thus, [stop the way] etc.) the context gives us no reason. The Syriack reading (for the lance) the sword, render, unsheathe, and make it shine;] and that agrees well to it when it is drawn, but hath no affinity to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit, coercuit. The Arabic therefore reads, repel them, as from the notion of coercere, to repress, or repel. But then they take no notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum, which follows, (and will not be reconciled with this rendering) but without it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repel them that persecute me. In this uncertainty the learned 
‖ Pentagl. p. 1197. c.  Schindlers observation deserves to be heeded, that the accent Tiphcha joins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lance] praecedent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the construction, and then being a substantive it must be taken for a sort of weapons; and so it appears to signify a sort of sword called from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and ordinarily spoken of by Herodotus and other Historians among the Persians: of which saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis a little axe with one edge; and Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an axe, used, saith he, without s. in Xenophon joining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Persian bow and quiver and sagari, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as the Amazons have, adding, that it signifies an instrument to open a vein, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hand-weapons. To these acceptions of the word Hesychius and Phavorinus add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a plough, that part which cuts the earth, and is like to the Persian acinaces, or short swords, scimitars. And so this is by much the most probable meaning of the word, and rendering of the place; draw forth the lance and short sword, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum, to meet my persecuters. To this agrees Kimchi, both in his Comment, and in his Dictionary, making it a sort of weapon; and so Abu Walid before him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Let them] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erubuit, is in the future tense, there can be no doubt: and then the most regular rendering will be not, let them, but, they shall blush; and so in the rest that follow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudore affecit. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so the whole Psalm, instead of so many forms of execration, or imprecation against enemies, shall be really no more than so many testimonies of his assured confidence, that God, that hath made him such sure promises, will make them good to him, in his preservation, and that disappointment and discomfiture of his enemies. And according to this measure, all the other Psalms which seem to be filled with curses against his and God's enemies, aught to be understood, and accordingly are explicated in the Paraphrase.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Net in a pit] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally, the pit of their snare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinavit, signifying a pit very frequently, though the LXXII. here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corruption, as Psal. 16.10. they do (as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptus fuit;) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the known word for a net, or snare, or toil, to catch beasts or birds, or fish in; and not improbably from it the Latin rete. This the LXXII. here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ginn, or snare; and so the Syriack and Latin and Arabic. And then the whole phrase denotes the manner of toils among the Jews; digging a hole, and slight covering it over, and hiding it, and setting a snare in it, that they that (not seeing) pressed the clod, and fell therein, might be caught, and held from getting out again. To this also belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that follows, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dig: which the Chaldee therefore renders Paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they ensnared, or laid wait for; but the LXXII. from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exprobravit, render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reproached; and so the Latin and Arabic from them.  
V. 12. Spoiling] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orbitas, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  deprivation, most frequently applied to loss of children, and so here rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, childlessness, being applied, as here it is, to the soul, signifies the loss or deprivation of life; the soul being then deprived, when it is by death separated from the body, the only companion which it hath. And accordingly, as the Chaldee renders it more literally, they seek to deprive my soul, so the Syriack expresseth the sense more paraphrastically, they destroyed my soul from among men; and so the Arabic, they destroyed my soul, i. e. endeavoured to do so. But the Latin from the LXXII. read, sterilitatem, barrenness; and the Aethhiopic, they deprive my soul of the births thereof.  
V. 14. Behaved myself] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk, is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hithpael, I have walked, or made myself to walk, the mourner discovering his passion as by his dress, so by his gate: Thus Ahab walked sofuly, and Isaiah expresseth mourning by bowing down the head like a bulrush. This the LXXII. according to their wont tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I pleased. So Gen. v. 22, 24. and 6 9 and 17.1. and 24.40. and 48.15. Psal. 26.3. and 115.9. they render the same word: and from them the Apostle, Heb. 11.5. But here the context confining the discourse to mourning, wearing sackcloth, and fasting, going before, v. 13. and bowing down, and mourning, following after, it is in reason to be taken in that sense: (and so 'tis expressly used, Psal. 38.6. I walked mourning, and so Eccles. 12.5. the mourners are said to go about the streets) I walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if (it were) a friend or brother of mine (that had fallen into some mischief.) But then in that which follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bowed down as a mourner bewailing his mother, or as the Jewish Arab, joining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a mourning mother, expressing, saith he, his sorrow by the sorrow of a mother for her child, (which indeed is the fittest instance of a passionate sorrow) the LXXII. have omitted the word mother, and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as one mourning, and sore lamenting, so was I humbled or bowing down: And thus the Syriack and Arabic and Latin follow them. But the Chaldee read the mother with the Hebrew, as a mourner that mourneth for his mother.  
V. 15. In mine adversity] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a side, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinatio ad latus, going down on one side, being lame, falling, calamity, adversity; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendered, at my fall, (see Psal. 38.17.) the Chaldee read, in my tribulation, the Syriack, in my suffering, but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against me.  
V. 15. Abjects] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any base or vile, or wicked person. So the Chaldee here renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so the Arabic, in the sense that Deut. 25.2. of a wicked man 'tis said, if he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius percussionis, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a son of beating, i. e. worthy to be scourged, a vile person. The LXXII. here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flagella) scourges, i. e. men fit to be scourged; and so the Latin, flagella, I suppose in this figurative use of the word. In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tore, or used me reproachfully, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (Abu Walid conjectureth it to signify speaking lies, or false things) and ceased no●] is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were divided, (the passive for the Active) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and had no compunction; for which the Arabic, they repented not. All the difficulty is, to what belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I knew not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the midst. And the resolution will be most reasonable, that we learn the meaning of it from v. 11. where the same phrase is used for those accusations, whereof he was no way conscious. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly signifies to know] having oft the notion of being conscious of. So 1 King. 2.44. Thou knowest all the evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thy heart knows, i. e. is conscious of. And so here, the abjects gathered themselves together against me, laid reproachful things to my charge, tore my good name and ceased not, used me most contumeliously, and did so continually; and all this was without any cause or provocation on my part, I knew not, I was not conscious, or guilty of any thing; just as v. 2. without cause they hid their pit, without cause they digged for my soul.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. In feasts] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bake, comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cake, 1 King. 17.12. and so here it may signify a cake, or any kind of meat, as that which Parasites and trencher-friends, buffoons and scoffers desire to gain, by scoffing at others, and making mirth: a meals-meat is their best reward. This verse the LXXII. seem to have rendered only Paraphrastically; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the hypocrites of mockings, or hypocritical mockers (or jesters) for a cake, reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they tempted me, they jeered or laugh● at me; and so the Latin, Arabic, and Aethhiopic: but the Chaldee, nearer the original, with words of flatteries jeering and deriding; where the words of flattery seem to be set to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For those that flatter, according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●able-friends, or Parasites, do it on purpose to gain some such reward; and nothing more common with such kind of flatterers, than by deriding and scoffing of others to entertain them who give them their meat: and therefore as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word of the same origination, signifies both a cake and a jeer; so those that gibe for a cake may here be thought fit proverbially to express those that scoff, and jeer, and reproach causlessly, in the former verse, and accordingly they are here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word from which our English knave seems to be deduced. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It signifies simulatores, men that act parts, and personate, and particularly delators, whisperers, backbiters; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsannationum (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irrisit) added to it, it signifies that sort of delators, that do it by way of jeer or derision. As for the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which begins the verse, it is best rendered cum, with, as that signifies like them, or after the manner of them; Impurorum helluonum ritu, saith Castellio, after the manner of such. Another possible notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the learned Mr. Pocock hath suggested to me from the Arabic use of the word for perverse, or crooked; as if it were mockers of perverseness, i. e. perverse mockers.  
V. 20. Speak peace] In this verse the LXXII. have much departed from the Hebrew, as now we have it. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they speak not peace, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they speak indeed peaceable words to me, evidently reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not;] which both the Chaldee and Syriack retain, though the Latin and Arabic, following the LXXII. leave it out. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and against the quiet of the land, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  quievit, which the Chaldee accordingly renders, against the righteous of the earth being quiet in the age, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ in anger; not imsreading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger, as some think, but taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that notion of anger, or commotion, as sometimes it is acknowledged to signify. The Latin follow them herein, but then add terrae, of the earth; which makes it probable, that so the LXXII. also read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that Scribes deceived by the affinity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the last syllable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chanced to omit it: however the Arabic and Aethiopick herein follow them, though the Latin do not.  
V. 25. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So would we have it] the phrase of saying to their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a token of joy or satisfaction, is very ordinary. The LXXII. have literally rendered it by saying to their soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well, well; the Chaldee paraphrastically, our soul is glad; the Syriack, our soul is at rest (agreeable to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soul take thy rest, Luk. 12.19.) The clear meaning of it is, their applauding themselves in their doings, and the prosperousness thereof, rejoicing and triumphing therein.    

The Thirty Sixth PSALM.  
TO the chief Musician, A Psalm of David the servant of the Lord.  
Paraphrase. The Thirty sixth Psalms was composed by David, in reflection on himself, and his own sincerity and dependence on God, in the time of his distress, (when Saul persecuted him, saith the Syriack and the Arabic;) and it was committed by him to the Praefect of his Music:  
1. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.  
Paraphrase. 1. The actions of wicked men are such, so absolutely contrary to God's laws, and threats, and promises, to all that we know of God, that a man that considers them, cannot choose but resolve, that either they do not believe at all that there is a God, or that they do not really and in earnest fear or care for him.  
2. For he 
‖ hath smoothed it to him in his own eyes, when his iniquity is ready to be found out, and hated.  flattereth himself in his own eyes, until his abominable sin be found out.  
Paraphrase. 2. For committing these sins that God sees, and hates, and abhors, and is even ready to punish, they think they can put so fair a gloss upon them, that God shall not find any fault with them. They pretend, forsooth, that they have done nothing amiss, varnishing over the fouler parts of them with some specious colour of pious intentions, etc. And so impudent they are, that they do this, flatter God, and pretend to Religion, even then when their sin is ready to be found out, and punished by him.  
3. The words of his mouth are iniquity and deceit: he hath left off to 
‖ understand that he may do good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be wise, and to do good.  
Paraphrase. 3. All their speeches are designed to mischief, and cheat others, and advance and benefit themselves; and for justice or charity, they give over all care or study of them, being so far from the practice of them, that they do not so much as desire to understand what belongs to them.  
4. He deviseth mischief upon his bed; be setteth himself in a way that is not good; he abhorreth not evil.  
Paraphrase. 4. They plot, and study, and meditate ways of wronging other: there is nothing so ill, that they will not adventure on, if it be for their turn: they overcome those aversions, that even corrupt nature hath, to some greater more enormous sins; it will go down with them, if it seem contributive to their interests.  
5. Thy mercy, O Lord, is in the heavens, and thy faithfulness reacheth unto the clouds.  
Paraphrase. 5. But from all their machinations I have my sure and safe resort to thy goodness and thy fidelity, O Lord; each of which are infinite, and unmeasurable, and shall never fall them that are qualified to receive benefit from them.  
6. Thy righteousness is like the great mountains, thy judgements are a great deep: O Lord, thou preservest man and beast.  
Paraphrase. 6. What thou hast once promised, shall most certainly be performed; thy faithfulness is unmoveable. What thou pleasest to have done, shall certainly come to pass, though by means unfathomable, and unsearchable, such as no man can give account of. Thy overruling and wisely disposing providence it is, by which all creatures have their being and preservation.  
7. How excellent is thy loving kindness, O God? therefore the children of men 
‖ under the shadow of thy wings shall have confidence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  put their trust under the shadow of thy wings.  
Paraphrase. 7. Thy mercy, and favour, O Lord, is of all things in the world most highly valuable: and therefore for them that have their hold in it, that have not forfeited their tenure in thy favour, and fatherly providence, they may be most confident, that no evil shall befall them.  
8. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.  
Paraphrase. 8. All the good things of this life shall be in the greatest abundance of satisfaction reached out unto them; their life shall be filled with pleasures, continually flowing in to them, in all their performances. 'Tis out of an unexhausted magazine, that they are provided for; out of a most fluent stream of divine plenty, that they are filled.  
9 For with thee is the fountain of life; and in thy light shall we see light.  
Paraphrase. 9 God is an ever-flowing spring and vein of all felicity, of this and another life: All the good that any man injoyce, or aspires to, comes only from his free favour and mercy.  
10. O continue thy loving kindness unto them that know thee, and thy righteousness to the upright in heart.  
Paraphrase. 10. The continuance of those comprehends all manner of bliss. O blessed Lord, do not withdraw them from thy servants; make good those exceeding rich promises, which thou hast confirmed to all those that sincerely adhere to thee, and depart not from thee.  
11. Let not the foot of pride come against me, and let not the hand of the wicked remove me.  
Paraphrase. 11. O let not the violence of proud and wicked men be able to do me any hurt.  
12. There are the workers of iniquity fallen: they are cast down and shall not be able to rise.  
Paraphrase. 12. And in this I am confident thou wilt hear my prayer; and so I rely on thee for the performance as cheerfully, as if they were already subdued, and brought so low, that they should never recover, or make any more assaults upon me.  

Annotations on Psalm XXXVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. My heart] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heart, the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart, The wicked man thinks wickedness in his heart; and the LXXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, within himself, as reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart. But the Chaldee accords with our reading of the Hebrew, in the middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my heart; and so we have all reason to continue it. And the meaning of it, though somewhat Poetically expressed, will not be obscure. For wickedness, by a prosopopoeia, is made to speak and declare what are the thoughts of that man wherein it is, viz. that he hath no fear of God before his eyes (i. e. I suppose in Hebrew style, before God's eyes; as to fear before him, to do evil in his eyes, and many the like phrases are obvious.) This, saith the Psalmist, it declares, in the inner part of my heart; not to my ears, but to my understanding: it saith it in my heart, i. e. gives me reason so to resolve and conclude it.  
V. 2. He flattereth] The construction of this v. 2. which is somewhat perplexed, may best be cleared by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  flattereth, in the beginning. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to divide into equal parts, so also it signifies laevigare, to smooth (and so in speech to flatter;) and so in Hiphil it is here taken, and being applied to sin, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this verse, it signifies to put a soft, and smooth, and fair guise on it, as if there were nothing course or rough, nothing amiss in it. Next then, it must be considered to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  refers; which, by reason of the double antecedent, the wicked, and God, may seem uncertain, but is by our English referred to the wicked himself. But the design of the verse being to prove, that the wicked hath no fear of God before his eyes, and that, as was said, before God's eyes, it will be most reasonable to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God, he hath smoothed his sin to him, i. e. to God, made it appear very fair and smooth; but this not really, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own eyes, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to his own thinking. And thus certainly the LXXII. understood it, who render it paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath dealt deceitfully before him, i. e. God, hath endeavoured to cheat God, and give him a very fair gloss, and smooth appearance of his sin. And then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when his sin is ready to be found out, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to bs hated; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, see Jos. 2.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the gate was ready to be shut: the Syriack renders it most fully, when the time was come that the gate is shut in the evening; and the Arabic, when the gate was to be shut, for it follows, they went out. This is a most perspicuous rendering of those words. The LXXII. have followed the letter very close, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, literally rendering the two infinitives by infinitives, but omitting only the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places, and supplying it by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so leaving it free to be rendered as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports, when his sin is ready to be found out, meaning still when God is ready to punish, i. e. to find out, and hate their iniquity.    

The Thirty Seventh PSALM.  
A Psalm of David.  
Paraphrase. The Thirty Seventh Psam, composed by David, is an exhortation to contentment, and cheerful submission to all God's dispensations; especially his eminent work of providence, in permitting wicked men to prosper for a while; with addition of reasons to enforce that exhortation, the consideration especially of the far happier condition of godly men.  
1. 
‖ Be not emulous. See note d.  Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity.  
Paraphrase. 1. There is very little reason that any man should envy the prosperous condition of wicked men in this world, or be excited or tempted thereby to 
* to be like ●hem, or, ●oyn with them. Chald.  take the same course.  
2. For they shall soon be cut down like the grass, and wither as the green herb.  
Paraphrase. 2. For their prosperity is not likely to be durable: though they flourish for a while, yet is this no more than the verdure of the grass or herb of the field, which presently fades away, and then it is cut down, and carried thence.  
3. Trust in the Lord, and do good; 
† dwell in the land, and keep, or feed in, or by faith, or continually.  so shalt thou dwell in the Land, and verily thou shalt be fed.  
Paraphrase. 3. Thy much more prudent and thriving course is, to adhere and cleave fast to God, to place thy full trust in him, and go on cheerfully in doing all the good thou art capable of; and so to continu● and increase, to dwell, and feed and live in faith, to order all thy actions by the rule of Gods will and commands. as long as thy abode is on this earth.  
4. Delight thyself also in the Lord, and he shall give thee the desires of thy heart.  
Paraphrase. 4. Let all thy designs, thy pleasures, thy satisfactions be placed in God: let it be thy greatest joy to do what is most acceptable to him; and then never doubt but he will bestow on thee that which is absolutely best for thee; and even whilst he withholds from thee what thou most whishest, give thee that which thou shalt find to be much more for thy turn, and so more eminently the object of thy universal desires, those of craving that which is most for thy advantage.  
5. 
* Devolve thy way on the Lord, and hope on him.  Commit thy way unto the Lord; trust also in him, and he shall bring it to pass.  
Paraphrase. 5. Whatever thou wantest or desirest, leave it to God; make all thy applications to him, and depend on him, that he will either give thee in kind what thou desirest, or by aequivalence somewhat that is better for thee.  
6. And he shall bring forth thy righteousness as the light, and thy judgement as the noonday.  
Paraphrase. 6. And what slanders or calumnies soever others shall lay upon thee, God will, in his time, by his own ways, vindicate thine integrity.  
7. 
‖ Be silent to—  Rest in the Lord, and wait patiently for him: 
† envy not, be not emulous.  fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.  
Paraphrase. 7. Never think fit to repine, or complain, or murmur at God's oeconomy, to object, if it be but in thy heart, against the prosperity of wicked men, and the strange successfulness of their ungodly designs; much less be instigated by these considerations to imitate them: have patience a while, and thou shalt see much of God's wisdom, and justice, and even of mercy in this dispensation of his;  
8. Cease from anger, and forsake wrath; 
* envy not so as to do evil also.  fret not thyself in any wise to do evil.  
Paraphrase. 8. Such as may reasonably supersede all thy displeasure and dislikes, and secure thee from so envying their lot, as to think fit to imitate them.  
9 For evil doers shall be cut off: but those that wait upon the Lord, those shall inherit the earth.  
Paraphrase. 9 For the general common end of wicked doers is untimely excision, signal punishment even in this life, (and that certainly attended with the miseries of another life:) whereas the lot of pious men. that adhere and keep fast to God, is generally length of days, and prosperity in this world, (and if that fail, an abundant compensation of bliss in another world.)  
10. For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.  
Paraphrase. 10. Those that now prosper most, and are looked on as favoured by providence above others, shall, after a small space, be as remarkable for God's judgements and vengeance, even eradication of them and their posterities.  
11. But the meek shall inherit the earth, and shall delight themselves in the abundance of peace.  
Paraphrase. 11. When the patient waiters on God, that will not enterprise any unlawful course, to deliver themselves from any pressure, by some good motion of the divine providence, are returned to the most prosperous condition, to abundance of all felicity in this life.  
12. The wicked plotteth against the just, and gnasheth upon him with his teeth.  
Paraphrase. 12. Atheistical wicked men are bitterly displeased at the righteous, and lay designs of treachery and mischief against such.  
13. The Lord shall laugh at him; for he seeth that his day is coming.  
Paraphrase. 13. But God dissipates their projects, frustrates and disappoints them, by bringing his vengeance upon them.  
14. The wicked have drawn out the sword, and have bend their bow, to cast down the poor and needy, and to slay such as be of upright conversation.  
15. Their sword shall turn into their heart, and their bows shall be broken.  
Paraphrase. 14, 15. When ungodly men have made all their cruelest preparations, for the oppressing all that are weaker, or more conscientious than themselves, and think they have great advantages on their side, by reason of their strength and policy, and forwardness to adventure on any thing, be it never so unlawful, especially when 'tis against those that want strength, make not use of secular wisdom, and abhor the admitting of any unlawful means for the preserving of themselves, it is very observable, how, against all humane likelihood, God converts their projects into their own ruin, and secures good men from the evils that were designed against them.  
16. A little that a righteous man hath is better than the riches of many wicked.  
Paraphrase. 16. And therefore as there is an emptiness, and want of satisfaction in all wealth that is ill gotten; so there is also such a curse and blast attending it, that the meanest pittance well acquired is much to be preferred, in these (as in many other) respects, before all the possessions of all the wicked men in the world.  
17. For the arms of the wicked shall be broken: but the Lord upholdeth the righteous.  
Paraphrase. 17. For as God is in justice engaged to subdue the power, and blast the prosperity of wicked men; so hath he, by his gracious promise, obliged himself to support the pious man; and either to deliver him out of his pressures, or to uphold him under them.  
18. The Lord knoweth the days of the upright; and their inheritance shall be for ever.  
Paraphrase. 18. The actions of good men are seen, and laid up, and will not fail of being rewarded by God, not only with the comforts of this life continued to them and theirs, but especially with the greatest and most valuable rewards, a neverfailing possession in heaven secured to them.  
19 They shall not be ashamed in the evil times; and in the days of famine they shall be satisfied.  
Paraphrase. 19 In times of adversity, persecution and distress, they shall be richly provided for; and even when others want, they shall have a competency: as long as they rely on God, he will not fail them, nor destitute them.  
20. But the wicked shall perish, and the enemies of the Lord shall 
‖ shall consume as the precious part of rams, they shall consume into smoke.  be as the fat of Lambs: they shall consume, into smoke shall they consume away.  
Paraphrase. 20. But refractory men, opposers of the ways of God, shall be used as God's sacrifices, slain in the midst of their prosperity, burnt to ashes, and consumed into smoke; they shall finally and utterly be destroyed.  
21. The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth.  
Paraphrase. 21. There is great difference in the actions of pious and wicked men, and such as, one would think, should much tend to the enriching the wicked, and impoverishing the pious. The former parts with nothing, neither gives, nor lends, but on the contrary borrows as much as he can, and never thinks of repaying: but the latter is so far from such injustice, that he abounds in all works of charity and mercy, and never expects the least return for it. Or the wicked is generally in a broken, indigent, necessitous condition, is forced to borrow, and is not able to repay, and so incurs the miseries of a wretched debtor, Mat. 18.34. but the righteous is so far from this estate, that he is able to lend and and give to others.  
22. For 
† the blessed.  such as be blessed of him shall inherit the earth: and 
* the cursed.  they that be cursed of him shall be cut off.  
Paraphrase. 22. And the reason is clear: God hath the disposing and distributing of the things of this world; and he hath promised his blessing to the pious and just and charitable, and denounced curses to the unjust, impious, and withal 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 
‖ man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  good man are ordered by the Lord; and he 
† shall accept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  delighteth in his way.  
Paraphrase. 23. As long as men's 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 wellpleasing to him▪ and so sure to be accepted by him.  
24. Though he fall, he shall not be 
* cast away, or, dashed to pieces.  utterly cast down; for the Lord upholdeth him with his hand.  
Paraphrase. 24. They that are careful of these practices, when afflictions befall, shall not be ruined by them: for God, by his secret ways 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 
‖ all the day, or every day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ever merciful and dareth; 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 thi●● sufficient to waste and ruin 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 judgement, and forsaketh not his 
† merciful ones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 show 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 judgements remarkably seize 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 judgement.  
31. The law of his God is in his heart: none of his steps shall slide.  
Paraphrase. 30, 31. All such men's 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 God's 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. 'Tis to be expected indeed, that wicked men should use all arts, and attempts of treachery, to oppress, and even to undo, 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 relief, 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 thyself 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 
‖ terrible.  in great power, and spreading himself like a 
† green tree sprung up in the place, or, a flourishing native.  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 discerned to have any thing come cross, to hinder their thriving in the world:  
36. 
* And ו  Yet he passed away, and lo, he was not: yea, I sought him, but he could not be found.  
Paraphrase. 36. And yet of a sudden, 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 
‖ last part.  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 
† at once.  together; and the 
* last part.  end of the wicked shall be cut off.  
Paraphrase. 38. But wicked men, on the contrary▪ come to utter ruin 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. Devil] The latter part of this v. 3. is variously interpreted. And first for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the ancients agree to render it in the Imperative, inhabit the land, or dwell in it. And then all the difficulty is, whether this imperative have not the sense of a future, (as oft it hath.) If so, than our English hath rightly rendered it, so shalt thou dwell; and so the LXXII. which render this imperatively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inhabit the land, render the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and feed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thou shalt be fed. And thus it will bear a probable sense; Trust in the Lord, and do good; dwell in the land, i. e. by way of promise, thou shalt dwell in the land, and be fed, i. e. provided for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (adverbially) constantly, continually: as v. 27. Do good, and dwell for evermore. But I suppose, the imperative sense may also very fitly be retained, and the force of it be discerned, either first, by taking it by itself, (as if the precept were therein terminated, viz. in their dwelling in the earth) in respect of those many commands, given to the Jews, of not going down into Egypt, of not mixing, or conversing with any heathen; by force whereof this of dwelling in the land must be looked on as a strict duty: or Secondly, by joining it with (and making it preparative to) the latter; which that it may be perspicuous, we must next examine the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed, the Syriack rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and seek, seems to have read, with the change of a letter, ב for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek; and then the sense is obvious, Seek truth. Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal frequently signifies to love, to be a friend, see Psal. 13.20. and 28.7. and 29.3. Judg. 14.20. and then 'tis, love, or be a friend, or companion of truth. But all the other Interpreters adhere to our Hebrew reading, and the notion of feeding: the LXXII. Latin, and Arabic, agree in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt be fed; and the Chaldee, that renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be strong in the faith, did most probably mean by that paraphrase to express it, food being the means of strength. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The ●ou● signifies either faith, or fidelity, or certitude and constancy. The LXXII. it seems take it to signify riches, as being the things that worldly men most trust in; and so they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the wealth thereof, as taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an affix, or pronoun, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mammon, riches. And thus also the Latin, and Arabic read from them. But there is no ground for this rendering. The only probable account is, that, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for feeding, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not taken adverbially, then, as a noun, it here signifies, as ordinarily it doth, faith, so as to accord with trust in the beginning of the verse: and then understanding (as 'tis frequent) the preposition ב, the plain rendering is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and feed in faith; so as Hab. 11.4. the just shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his faith. To live in, or by his faith, is to spend his life, and order his actions according to the rule of faith, the will and pleasure of God; which is the norma or square of a just man's life and actions. And thus to feed, and live, is all one: and so to feed in, or by his faith, to keep faithfully to the commands and will of God, as sheep, that keep in the fold, as the shepherd would have them. And then hereiss another probable sense of these two last branches put together: Dwell in the land, and feed in faith, i. e. all the time that thou livest on the earth, dwell and feed in faith, continue in faith, and affiance, and adherence to God, fall not off from him into any evil course, whatever the temptations may be. Another not improbable way of interpreting the place may possibly be fetched from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Arabs, for observing, or keeping a command, or covenant, etc. as also to observe what will come of a thing: and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be, keep truth, or faith, adhere constantly to it; or again, observe what will come of it, what will be the end of it.  
V. 5. Commit] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volvit, is literally, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  roll; see note on Psal. 22.f. And so here it clearly signifies, Roll thy way on God, divolve all thy concernments on him. But the ancient Interpreters generally render it, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reveal: so the Chaldee, Manifest thy way to the Lord; the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reveal; and so the Latin and Arabic; yea, and the Jewish Arabic translator, Discover to him thy occasions, or matters, or needs, but gives no account of his thus rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 direct thy way before the Lord.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Rest] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be silent, and our English dumb seems to be deduced from thence; and the silence in this place appears to be that, which is contrary to murmuring or complaining. The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit, quievit, tranquillus fuit; the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be subject, by way of paraphrase, the absolute subjecting and submitting ourselves to Gods will, being the full importance of this silence. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expectavit, (and accordingly the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expect) the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deprecate, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which thus signifies; and because the praying to God is not only reconcileable with patient expecting, but withal is the ground thereof, (we have no reason to expect any relief, which we do not pray for from God) therefore, I suppose, the LXXII. moved also with the affinity of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chose to explicate it by this paraphrase: and the Syriack do more than imitate them, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be silent, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek or ask from] as well as the other by [pray,] Ask of the Lord, and pray before him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Fret] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the quadriliteral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to envy, to contend, to emulate, to strive to be like or equal to, will here be best rendered, emulate, or envy not, so as to be incited to do what the wicked do, by seeing how well they prosper. Thus the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, envy or emulate not; so the Syriack, Latin, Arabic, and Aethiopick. The Chaldee also to the same sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provoke not, instigate not thy self at the wicked, who succeeds in his way, the man that executes or performs the counsel of the wicked. And that this of envying, or emulating so, as to be stirred up (by way of emulation) to do the like, is here meant, appears farther by v. 8. where the same word is used again with this addition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do evil also: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. so as to commit wickedness; and the Chaldee, be not incited or instigated that thou do evil; and the Syriack, emulate him not to commit iniquity; and the Arabic most expressly by way of Paraphrase, imitate not the evil man. And thus it was before, v. 1.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Fat] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretiosum, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, as the precious, i. e. the fat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of rams, or lambs; the fat being most precious, and most useful in the sacrifices, and that which is burnt, and, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as here it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is consumed in, or into smoke. Thus 'tis ordinary in Scripture to resemble wicked men, both in themselves, and in their punishments, to sacrifices, or holocausts, utterly burnt, or destroyed before the Lord. The sacrifice is first fatted, and then slaughtered and killed before the Lord: and so are wicked men permitted to prosper in this world and grow rich, and proud, and then they are cut off, and destroyed utterly and eternally. The Chaldee, that render it here, the glory of the rams, add by way of paraphrase; which are first fatted, and then their throats are cut; adding, so shall the wicked fail, and be consumed in the smoke of hell. And the Syriack in like manner, not by literal rendering, but by way of Paraphrase, The enemies of the Lord being fatted, are consumed, and go away like smoke. The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as soon as they are glorified and exalted;] taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of being honoured, and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of rams, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltatus fuit, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servile. And thus also the Paraphrase is good; as soon as they are honoured and exalted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they fail, or consume as smoke: and so the Arabic, when they are glorious and lifted up, they utterly fail, as smoak when it consumes. Other interpretations are given by the Hebrews. Abu Walid, and Aben Ezra mention the grass of the pastures, or wood, [or bushes] of the fields, which being burnt, are turned into smoke. The Jewish Arab reads, like the heavy [clouds] of the meadows (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Abu Walid and R. Tanchum interpreted, thick, heavy, involved clouds, Zach. 14.6.) which seeming to lie heavy over the earth, suddenly turn into smoke, and vanish. This seems to have pleased R. Sol. Jarchi.  
V. 22. Blessed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessed of him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the active, they that bless him, according to the liberty that they fre-frequently take of paraphrasing (instead of literal rendering) and taking in words of affinity, in order to that. And thus the sense well bears; Gods blessings generally belonging to those that are liberal, and such being said to bless God, because their liberality is an act of acknowledgement or thanksgiving, and what they do to his poor servants, he accounts as done to himself. But the Chaldee and Syriack read it in the passive, the blessed of God, or those that are blessed of him.  
V. 24. Cast down] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is variously interpreted. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin rightly renders, non collidetur, he shall not be dashed to pieces, as many things are by falling: but the Arabic, he shall not be troubled, as if they read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which thus signifies: but the Syriack more singly, he is not hurt; the Chaldee by way of Paraphrase, if he fall into infirmity, he shall not die. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Niphal either simply to be thrown, or else to be cast away, as when Jon. 1.5. the wares in the ship are cast into the Sea, or Ionas himself, v. 12. and 15. and so it may signify here, viz. so to fall, as to be cast away, or lost by the fall; but more probably, (and with more propriety to the mention of falling) to be thrown (as that notes a real passive, together with the effect thereof, thrown) to the ground, so as to be dashed in pieces by the fall: and to that the LXXII. incline.  
V. 25. Righteous] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  frequently in sacred style signifies a charitable or merciful man, hath oft been observed, (see note on Mat. 1.9.) And that here it must be taken in that sense, appears by the context, v. 21. the righteous showeth mercy, and giveth, and v. 26. He is ever merciful and dareth— and then there, as here, after all his profusion, his seed is blessed. But this must be taken with one caution, that this of almes-giving is but a part of the righteousness mere meant, not the whole of it; the word, as it oft signifies the almes-giver, so oft signifying other parts of our duty to God, and Man, and ourselves, and all of them comprehended under it. And so the full importance of it here must be, he that to the other parts of a pious and good life, is observed to superadd (see v. 27.) a special degree of mercifulness and communicativeness to them that want, though of all other virtues that be most probable to diminish the possessions, yet it is the Psalmists observation, that he never saw any man impoverished by the most liberal practice of it, but, on the contrary, that his seed is blessed, his posterity is the more prosperous and flourishing by it.  
V. 28. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For ever] In this place there is a concurrence of two things, which cast some suspicion on the Hebrew text, which now we have, as if it were some way altered from what the original copies read. For 1. this being an Alphabetical Psalm, as it is acknowledged, it is yet manifest, that the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted: 2. the LXXII. in this place put in two words, which are not found in our Hebrew; some copies read them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the blameless shall be avenged, and so the Arabic, others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the wicked shall be persecuted, and so the Latin, injusti punientur, the unjust shall be punished. And then 'tis the conjecture of some, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the Hebrew word for unjust, began that verse, and then there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was wanting. But then 1. it is certain, that neither the Chaldee nor Syriack acknowledge any such insertion, but follow our Hebrew herein exactly: 2. that far less change will afford us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we want, to complete the alphabetical order of the verses; viz. by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever are they kept, without the preposition ל, (which elsewhere is omitted) and then beginning the division with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this is the most probable account to be given of this difficulty  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 35. Great power] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, timuit, is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formidable, terrible: The Interpreters generally render it by way of Paraphrase; the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strong, powerful; the Syriack, boasting; the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exalted above measure, and so the Latin and Arabic. But in that which follows, they use greater liberty. The Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spreading himself as an indigena flourishing: for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effudit, signifies in Hithpael, to dilate and spread itself; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ortus fuit, is indigena, born or sprung up in that place where he continues, and is here generally thought to be limited by the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourishing, to the notation of a tree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ a tree sprung up in the place, saith the Chaldee, any green root, or flourishing plant, saith Abu Walid, and the Jewish Arab, that springs in a moist fruitful place. And this, I suppose, because trees, etc. that grow where they first sprang up, without removing to any other place, do thrive and prosper fastest. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be green, signifies it well provided with leaves, and so with verdure. And that perhaps is the reason, why some late Interpreters have rendered it a bay tree, because that, with some others, is all the year long green. But the truth is, after all this, the rendering it a tree, hath no certain foundation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a freeborn person, or citizen, as that is opposed to a stranger, Leu. 23.42. every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Israel, i. e. Israelite born, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee, Indigena in Israel. So Leu. 24.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well the stranger as he that is born in the land, etc. 19.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stranger shall be as one born among you; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a native, say the LXXII. and the word is never pretended to be used in Scripture, elsewhere, for any but a man, a native Israelite. That it should signify a tree here, Interpreters have been induced to resolve, from the Epithet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjoined to it. But sure that is of no force, being elsewhere applied to Nabuchadnezzar the King, Dan. 4.4. I Nabuchadnezzar was at rest in my house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and flourishing in my palace. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spreading, which is also appliable to a tree, neither is that of any force, in the Targums judgement, which renders it by no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (following in the next verse) that is rather a prejudice to the notion of a tree, for a tree doth not use to pass by. And indeed, when the most flourishing tree dies, it yet remains in the earth, and cannot be said to pass away, etc. until it be cut down, and carried away root and all. And in brief, they that resolve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to be a tree, pretend not to know or determine what tree it is. It may therefore be competently probable, that it signifies here, as in all other places, a native Israelite: for such had many advantages, above a stranger, to secure his own being, and that of his posterity. For his estate could never be sold outright; and as long as he had any brother or kin alive, he could never be without hope of issue, his next of kin was to marry his wife, and raise up seed to him that died without any. Whereas the stranger on the other side had no such privilege, but was subject to usury, and all exactions. In these respects it is very reasonable thus to interpret David here, that being to express the sudden and miraculous decay of an ungodly person, that was most unlikely for such a fate, he should instance in a native Israelite, which was provided for, and secured by such privileges, and moreover was 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spreading, had many children, and branches of kindred, a numerous family, or, as the Targum renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong, and so vital; 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very fresh and flourishing; and notwithstanding all these advantages of stability, passed by as a shadow, and left no memorial, or footstep behind him of his being. For all this the LXXII. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exalted as the Cedars of Libanus; and so the Latin, Arabic, and Aethiopick. This 
‖ Schindl. Pentagl. p. 503. D  learned men suppose to be by their reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cedar, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigena, and 
† See Grotius.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lebanon, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 green. But I rather believe, that according to their w●nt, they choose thus to paraphrase the darker expression; and the rather, because of this affinity of the words, which is frequently observed to have had force with them. And so the Syriack, that follows not them, doth yet use this other paraphrase, extol themselves as the trees of the wood; without question reading as we now-read, but taking this liberty of expressing the sense by other not very distant words.  
V. 36. Passed] The LXXII. here read in the first person, I passed by, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he passed by: and the Syriack, as well as Latin and Arabic, follow the LXXII. But the Chaldee adhere to the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he passed, or failed from the age or world, (according to the usual notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabic,) and lo he was not—  
V. 37. Mark] This v. 37. is somewhat ambiguous in the Original, and so is very distantly rendered by the ancient Interpreters, from that which our English and late Interpreters give it. By the Chaldee, Keep Integrity, and respect uprightness, or straightness, for the end of a man is peace. Where 'tis evident, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which are, as we render them, concretes, the perfect man and the upright, are by them rendered in the abstracts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integrity and uprightness. And so the LXXII. (and Aethhiopic) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, innocence and rectitude; and the Syriack, perfection, or integrity, and rectitude; the Latin, simplicity and equity; the Arabic, mansuetude and rectitude. And so in like manner for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observe and see, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they read, keep and see to, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee, keep and respect; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the LXXII. custodi & vide, in the Latin, etc. and the Hebrew words indifferently bear these. Again, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last part of or to that man is peace, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which the Chaldee also retain, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is a remnant to the peaceable man; and so the Latin and the Aethhiopic: but the Syriack, with some change, there is a good end to men of peace; and the Arabic, there shall be an end to the peaceable. Here 'tis also clear, that the LXXII. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a remainder; and so again, v. 38. and so Psal. 109.113. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his children: and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will well bear, the man of peace. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so still there is nothing strange in that rendering; though that which our English hath given be most literal, and regular to the Hebrew, and the context, the whole Psalm being made up of observations of this kind, how in the end wicked men come to ruin, and good men to prosperity.  
V. 38. Together] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unite, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes rendered together, sometimes, at once; and that when applied to destruction, etc. denotes utter destruction; because he that is destroyed at once, is so destroyed, as that there is nothing behind▪ nothing wanting, to final and total destruction. The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at once. Thus Psal. 19.9. when Gods judgements are said to be righteous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at once, say the LXXII.) the meaning is, they are so righteous, as nothing can be added thereto.    

The Thirty Eighth PSALM.  
A Psalm of David, to bring to remembrance.  
Paraphrase. The Thirty eighth is a mournful complaint of david's, reciting his present miseries, and calling to God to remember, and pity, and relieve him.  
1. O Lord, rebuke me not in thy wrath, neither chasten me in thy hot displeasure.  
Paraphrase. 1. O God of all Justice, and yet of all mercy too, let not thy punishments, though most justly deserved by my sins, break out in extremity against me.  
2. For thine arrows 
‖ are entered deep in me, and thy hand is come down upon me.  stick fast in me: and thy hand presseth me sore.  
Paraphrase. 2. They are already very sharp and heavy upon me.  
3. There is no soundness in my flesh, because of thine anger: neither is there any rest in my bones, because of my sin.  
Paraphrase. 3. My sins have most sadly provoked thy wrath, and the effects of that are very sensible: mine estate is become like to those that are under some sore malady, that hath seized on every part of their bodies, and allows them no intermission of pains and mystery, no rest or cessation of their anguish.  
4. For mine iniquities are gone over mine head; as an heavy burden, they are too heavy for me.  
Paraphrase. 4. Or to those that are plunged deep over head and ears in water, overwhelmed, and ready to be drowned by it; or to those that, under some insupportable weight or burden, are pressed to the ground▪ the number and weight of my sins is so great, and from thence my punishments so many, and so heavy, that I am oppressed and overcharged by them.  
5. My 
‖ bruises.  wounds stink, and are corrupt, because of my foolishness.  
Paraphrase. 5. Or again, to one that hath received many sore blows and bruises; which as they are very painful at present, so if they be not well looked to, and the congealed blood carefully drawn out, they will soon putrify and grow noisome. And mine own absurd and foul follies have brought all this upon me.  
6. I am 
* incurvate.  troubled, I am bowed down 
† to extremity.  greatly: I go mourning all the day long.  
Paraphrase. 6. Like to one that with some chronical disease is extremely decayed, and bend down toward the earth▪ and so is forced to go continually in that sad mournful posture, that is wont to be used in time of lamentations.  
7. For my 
* flanks.  loins are filled with a 
‖ inflammation.  loathsome disease; and there is no soundness in my flesh.  
Paraphrase. 7. Like to one that is full of boils and swellings in several parts of his body, and so is very sorely and painfully diseased.  
8. I am feeble, and 
† brought low, or worn away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sore broken: I have roared for the 
* groaning▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII,  very disquietness of my heart.  
Paraphrase. 8. Lastly, like to one that with long and terrible pains, through grieving, and sighing, and roaring for them, is brought into a very weak and low estate, a consumption of the whole body. And all this have my own ●ins, most absurdly committed, and most bestially continued in for a great space, most justly brought upon me.  
9 Lord, all my desire is before thee, and my groaning is not hid from thee.  
Paraphrase. 9 O blessed Lord, thou seest my wants, and the continual misery that I am in.  
10. My heart 
‖ turns round 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  panteth, my strength faileth me: 
† and the light of mine eyes they also are not with me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as for the light of mine eyes, it also is gone from me.  
Paraphrase. 10. I am as one in an amazement or giddiness, ready to sink or tumble, his eyes dim, so that he cannot make use of them any more than if he had none.  
11. My lovers and my friends stand 
* on the other side of my bruise.  aloof from my sore, and my kinsmen stand afar off.  
Paraphrase. 11. And in all my distress I was so far from receiving any relief or comfort from man, that they which were nearest knit to me by the ties of nature and friendship, were some of them afraid of owning me, others never considered me.  
12. They also that seek after my life 
‖ use violence against  lay snares for me; and they that seek my hurt, speak 
† evil.  mischievous things, and imagine deceits all the day long.  
Paraphrase. 12. As for▪ mine enemies that projected to take away my life, at least to do me some great hurt, their actions, their words, their thoughts were continually intent on some kind of violence, mischief, or deceit, or other.  
13. But I as a deaf man heard not, and I was as a dumb man that opened not his mouth.  
14. Thus I was as a man that heareth not, and in whose mouth are no reproofs.  
Paraphrase. 13, 14. And all this I bare with patience; I took no notice of their behaviour toward me, never rebuked the one nor the other, for what they did or said unto me.  
15. For in thee, O Lord, do I hope; thou wilt hear, O Lord my God.  
Paraphrase. 15. My full trust and dependence is on thee, O Lord and my assured confidence, that thou wilt in thy good time interpose thy hand and deliver me.  
16. For I said, 
‖ lest peradventure they rejoice. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me.  
Paraphrase. 16. To thee therefore I make my petition, that thou wilt not leave me to mine enemies will, to rejoice and triumph over me, as they are very forward to do, and to make their boasts what victories they have obtained over me, if at any time any the least evil befalls me.  
17. For I am ready to 
† fall: see Psal. 35. note f.  halt, and my sorrow is continually before me.  
Paraphrase. 17. And now indeed this is my condition; for I am in continual danger, and expectation of ruin, if thou be not pleased to support me.  
18. For I will declare mine iniquity: I will ⁱ be 
* afraid of.  sorry for my sin.  
Paraphrase. 18. And I must acknowledge and confess, that they are my many grievous transgressions, which have brought this anxiety upon me, given me reason continually to fear lest by them I have forfeited thy protection; and then there is nothing but ruin to be expected.  
19 But mine enemies 
‖ ●e and are— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are lively, and they are strong; and they that hate me wrongfully are multiplied.  
Paraphrase. 19 And to this my fear agrees the prosperity of my unjust and causeless enemies, who live and increase in strength, their forces are daily multiplied: And this may well mind me of the increase of my sins, to which this is imputable, for otherwise I am sure I have not provoked them by any injury done to them; only my sins against thee have thus strengthened them.  
20. They also that render evil for good are mine adversaries, because I follow the thing that good is.  
Paraphrase. 20. To them I have done nothing but good, and yet they persecute me, and make these unkind returns for all my kindness; having no other matter of quarrel to me, but my doing that which is just and good, and never wronging them, how much soever I am wronged by them.  
21. Forsake me not, O Lord: O my God, be not far from me.  
Paraphrase. 21. O God of power, do not thou leave me to their malice: O Father of mercy, and that to me thy sinful servant, let not my sins remove thee from me.  
22. Make haste to help me, O Lord my salvation.  
Paraphrase. 22. O thou, whose title it is to save and deliver those that are in the greatest danger, and even on sinners to have mercy, and rescue them from the due reward of their sins, and hast to me made most gracious promises of this kind, I beseech thee no longer to defer, but in my greatest extremity relieve me opportunely and speedily.  

Annotations on Psal. XXXVIII.  
Tit. To bring to remembrance] It is uncertain what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the title of this Psalm, signifies. Some of the Hebrews apply it to their Music, but give no clear account of their reasons, or meaning herein. That which seems most probable, is, that, as the meat-offering, Levit. 2.2.9.16. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial, an offering of sweet savour to God, and elsewhere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial, Leu. 24.7. or rather, as Gods remembering any man is his relieving and helping him; so a prayer to God in time of distress, may fitly be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cause remembrance. Thus this Psalmist elsewhere prays, Lord, remember David and ●la his troubles, Psal. 132.1. and, remember, O Lord, thy tender mercies, Psal. 25.6. Remember thy congregation, Psal. 74.2. and many the like. And accordingly this Psalm, and the seventieth, which have this title, are most earnest prayers for relief. There, Make haste, O God, to deliver me, make haste, make haste to help me, O Lord, etc. and here, O Lord, rebuke me not, etc. in the beginning, and forsake me not, O Lord, O my God, be not far from me; make haste to help me, O Lord my salvation, in the end. What the distress was, that caused so passionate a prayer for relief, will be hard to define Particularly. The outside of the words and expressions signifies a sharp and noisome disease. And 'tis not improbable that David should have his part in that kind of affliction, who had so large a portion of other sorts; or that, since his persecutions have furnished the Church with so many excellent pieces of devotion, his bodily afflictions should proportionably do so to: especially, since we see King Hezekiah, both in his sickness and his recovery, making attempts of this kind. But 'tis also possible, that David's other distresses, of which we have more certain evidence in his story, his persecutions under Saul, and from his own Son Absalon, might, by a Psalmist, in Poetic style, be thus resembled, and compared with the sorest and most noisome diseases. And therefore I deemed it more safe to set the paraphrase, with this latitude of signification, applying the words to his straits in general, store of which it is certain he had; rather then to confine them to noisome diseases, which we read not that he was visited with at any time.  
V. 2. Stick] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit, are two words in this v. 2. distinguishable by the nouns to which they are applied. The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  applied to arrows, signifies going down, i. e. entering deep into the flesh. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin, and Syriack and Arabic, infixae sunt mihi, are fastened in me; which is but a natural consequent of entering deep, and so is set to paraphrase it. The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  applied to hand, signifies to come down, or descend, with some weight to fall upon him. This the Chaldee render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remained, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and did rest, as if they read it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest. But the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confirmasti, saith the Latin, thou hast confirmed thy hand upon me, i. e. let it fall hard upon me: the Arabic rightly express their meaning, thy hand is become hard upon me; and so this is a good paraphrastical explication of it.  
V. 5. Wounds] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit, sociatus est, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bruise from any blow, because the blood or matur associates and gathers together in that place: it signifies also a boil or aposteme. Here 'tis in the former sense, as caused by a blow or stroke, (and figuratively signifies any effect of God's wrath or displeasure;) and it is said to putrify, and to stink, for so the blood and humours thus congregated, and standing still, do putrify immediately, and will be noisome, if they be not drawn out. The LXXII. therefore fitly render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vibices, such as come from blows; (but the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boiles, in the other notion of it) and so I suppose the Chaldee also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puduit, pudefecit, because such bruised parts look black and blue, and are matter of shame (from whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give blows under the eye, is frequently used for putting to shame;) and accordingly the Chaldee would more fitly be rendered vibices, than cicatrices, scars, as the Translation of the Targum and the vulgar Latin have it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Troubled] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incurvatus est, is regularly to be rendered, I am incurvate: so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incurvatus est, signifies. The LXXII. paraphrase it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was afflicted; the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in commotion, I was afraid. But the literal must be retained, to connect it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was depressed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or bowed down, that follows; which the LXXII. rightly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was crooked, or bend down. As for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque valde, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  exceeding much, or to extremity, the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until the end: so the Latin, usque in finem; and so the Arabic, for ever, in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for eternity. But in v. 8. where the phrase is used again, they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin nimis, in the notion of that word for very much.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Loins] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the flank is known in Scripture, Leu. 3.4. the kidneys and the fat which is upon them, which is over, or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flanks: so Job 15.27. fat on his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flank. And so here it must be taken for that sinewy part of the body, next under the loins, the groin, etc. wherein boils and plague-sores frequently rise. Some copies of the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and those the Latin follow, and read lumbi, loins: but Suidas tells us, what parts of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (or, in Hippocrates' dialect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, the kidneys are situate in them. Athenaeus, l. 9 out of Simaristus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. tells, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies fleshy (in opposition to bony) parts over against the loins; and out of Clearchus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 2. that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, musculous parts on each side, adding, that some call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This I see ●e learned men will have changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wombs of the reins, because as was said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the kidneys are placed in them. But I conceive that is not the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in composition, especially at the end of a word: certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 16.13. Numb. 11.31. Psal. 104.40. Wisd. 16.2. and 19.12. is not the womb of the quails, but a great sort of quails, the mother quail, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the great, and so the mother City: and in this sense sure the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cannot be called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great, or the mother-kidneys. I shall therefore adhere to the vulgar reading, that they are in Clearchus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great, or the mother nerves: for such indeed are the flanks, grissly, or nervous parts, beyond all others in the body; and that makes them very sensible when any inflammation or swelling is in them. Other copies of the LXXII. have instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my soul, and the Arabic follows them. But the former is surely the truer reading. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherewith he saith his flank is filled, that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilipendit, is ordinarily rendered in the notion of foul or vile: the Latin renders it illusionibus, and the Arabic and Aethhiopic to the same sense, with reproaches, from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Roman edition of the LXXII. have. But it must be remembered, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to roast or burn, etc. and so the noun by analogy may signify inflammation, (such we know all those boiles and sores are) and the Chaldee here renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burning, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inflame or burn, and from thence is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fever, or burning disease, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carbuncle, which as it signifies a gem, so a coal of fire, and a burning boil, or swelling also. And whereas those editions of the LXXII. which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) read (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that must needs be a corruption, very probably for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inflammations; and then there will be a perfect agreement betwixt the Hebrew and Chaldee and LXXII. and the rendering be clear, my flanks are filled with inflammations, by those signifying boiles, swellings, carbuncles in those nervous parts, very painful and sensible by that means.  
V. 11. Sore] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to touch, or to wound, or to come near, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  my wound, or stroke, or bruise, the evils that have befallen me. The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my wound or contusion, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my grief; but the LXXII. as reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb, and in the notion of approaching, render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they came near, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they came near me and stood over against me: and by this they have fully, though paraphrastically, expressed the sense of it; as Luk. 10.31, 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, passing by over against him that was wounded, signifies, not taking any care of him.  
V. 12. Snares] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that in Piel signifies collisit, concuss●, prostravit, to destroy, saith Abu Walid, to lay grins or snares, saith the Jewish Arabic translator, any injurious, or violent usage, toward any; so Psal. 109.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the usurer catch, or take by violence all that he hath. The Chaldee there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which with them is to levy, take, or exact: and accordingly the LXXII. here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used violence; and the Latin, vim faciebant; the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound me, laid hold on me; and the Arabic, oppressed me. Only the Chaldee that there rendered it rightly, yet here reading it, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay snares; render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laid snares; as on the other side the LXXII. which duly interpret it here, yet in that of Psal. 109.11. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, search; either taking it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that so signifies, or respecting the notion wherein the Arabs use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for discovering, or searching out, as it is in Kamus the great Arabic 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. applied, 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 lie; and so the Syriack also, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vanity, by which they frequently signify falsehood 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 solicitude, 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, solicitous concerning it, lest it bring mischief upon me, as it justly may.    

The Thirty Ninth PSALM.  
TO the chief Musician even to Jeduthun, a Psalm of David.  
Paraphrase. The Thirty ninth Psalms, 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 Musician, 1 Chr. 16.41, 42. and the Perfect of his Music.  
1. I said, I will take heed to my ways, 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 steadfastly resolved to keep a very strict guard over myself; 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 
‖ troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 restrained my tongue, I could not repress my sorrow; that was rather increased by this method.  
3. While I was musing, the fire burned; then spoke 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 moan to God. To him therefore in all humility I thus address myself.  
4. Lord, make me to know mine end, and the measure of my days, what it is; that I may know 
* What a frail, or ceasing man I am. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 employed, or honoured, or owned 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 myself.  
5. Behold, thou hast made my days as an hand-breadth, and mine age is nothing before thee; verily every man 
† standing, or living, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at his best estate is 
* All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  altogether vanity·  
Paraphrase. 5. I know right well that my life is very short, a mere 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-lived, 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. 
‖ only in an image man walketh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Surely every man walketh in a vain show, 
† see note on Psalm. 73.1.  
† yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  surely they are disquieted in vain: he heapeth up 
* and knoweth not who shall carry them in.  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 cark, and labour, and turmoil to get together these transitory frail 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 solicitude of averting the dangers of losing it. One thinng only there is in the world, fit to be matter of a sober man's 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 was dumb, I opened not my mouth, because thou didst it.  
Paraphrase. 9 What is befallen me, I am far from repining or murmuring at: It comes, I know, from thee, whose disposals are most wise: and be it never so sharp, I am sure I have well deserved it.  
10. Remove thy stroke away from me: I am consumed by the blow of thine hand.  
Paraphrase. 10. Yet if it may be thy will, set now a period to my calamities, lest I be utterly destroyed by them.  
11. When thou with rebukes dost correct man for iniquity, thou makest his 
‖ precious things.  beauty to consume away like a moth: 
† every man is only vanity.  surely every man is vanity. Selah.  
Paraphrase. 11. If thou be displeased, as our sins very oft provoke thee, the very withdrawing thy favour doth insensibly blast and consume all our wealth, and greatness, health, and beauty, and whatsoever is most precious to us. So sure and visible is it, that we men, and all we have, are mere nothing.  
12. Hear my prayer, O Lord, and give ear to my cry: hold not thy peace at my tears; for I am a stranger with thee, and a sojourner, as all my fathers were.  
Paraphrase. 12. Be pleased therefore, O Lord, to hearken to my sad and mournful request, which I now pour out before thee; that seeing my time, and all men's, is so short and transitory in this world, (this being so contrary to a place of rest or stability)  
13. 
* Let me alone. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Job. 7.19.  O spare me a little, that I may recover strength, before I go hence, and be no more.  
Paraphrase. 13. Thou wilt give me a little space of relaxation, that I may serve and glorify thee here on earth, before I die.  

Annotations on Psal. XXXIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Hand-breadth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies palmas, and being here applied to days of man's life, certainly denotes the shortness thereof, as it were commensurate to the breadth of the palm or hand. The copies of the LXXII. which now we have, read variously; some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, followed by several of the ancients, others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without sense. But methinks there should be no doubt, but the Original rendering was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either of which differs very little (even but by one letter) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Ancients most commonly retain, and is also exactly answerable to the Hebrew. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, those two words are Synonymous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And accordingly Symmachus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as hand-breadths. The other interpreters render it paraphrastically, the Arabic, short, the Chaldee, light, the Syriack, with a measure, the Latin, mensurabiles; both these as from the Greek, taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for mensurabiles.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Mine age] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies time, age, particularly this age of ours, which here we live; which belonging to the body, the Chaldee by way of paraphrase, render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body, both here and in Job, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, substance, the Syriack life, the Arabic consistence.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Heapeth up] The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be taken notice of. The former here appears to contain all the toil of the harvest, in reaping, binding, cocking, all congestion and heaping things together, bringing them from the several places where they grow, into a cumulus: the Chaldee renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to congregate. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The latter notes the stowing, or housing, laying it up, removing or carrying it out of the field, where 'tis heaped or cocked up, ready for carriage. For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes to lay up, sometimetimes to take away. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of Ingathering, is the feast of Tabernacles, after this last part of harvest was fully ended. This then is the description of the vanity of our humane estate, that when a man hath run through all the labours of acquisition, and hath nothing visible to interpose betwixt him and his enjoyments, yet even then, he is uncertain, not only whether himself shall possess it at last, but whether his heir shall do it; nay, he knows not whether his enemy may not; he cannot tell who shall gather them into the barn, or enjoy them when they are there.  
V. 11. Moth] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a moth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a spider, paraphrastically expressing the same thing, viz. consumption of that which is most precious, the moth so consuming the garment, and the spider his own vital faculties, when out of his own bowels he spins his web. The Chaldee reads it, like a moth broken asunder. But the phrase is in reason to be applied to the moths consuming other things, not being himself consumed, Hos. 5.12. I will be to Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a moth, i. e. I will consume them; Isa. 50.9. the moth shall eat them as a garment. The Syriack paraphrase it another way, thou hast made their desires fly away as chaff, by desires] rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which signifies any thing desirable, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desideravit; and so may here be taken for beauty, for health, for strength, for any thing that is most desirable. In the end of the verse, where in the Hebrew we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only vanity is every man, the LXXII. from v. 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is troubled in vain; which shows that they used this larger liberty, and kept not themselves to strict literal version. The Chaldee reads, is nothing, the Syriack, as a vapour, by way of paraphrase also; and so we know St. James c. 4.14. resolves our life to be a vapour. The Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes such a vapour as comes out of the mouth in speaking.    

The Fortieth PSALM.  
TO the chief Musician, A Psalm of David.  
Paraphrase. The Fortieth Psalm is an acknowledgement of God's mercies to David, and of his obligations to God; and contains a prophetic mention of the mutual contract betwixt God the Father and Christ the Son. It was composed by David, and committed to the Perfect of his Music.  
1. I waited patiently for the Lord; and he inclined unto me, and heard my cry.  
Paraphrase. 1. In the greatest of my troubles, I reposed my full trust and confidence on the Lord; I waited his good time, and continued my constant prayers unto him, and in due season he heard and granted my request.  
2. He brought me also out of 
‖ a sounding pit▪  an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.  
Paraphrase. 2. And though I were very deeply immersed in calamities, and so as my condition was well nigh desperate; yet he rescued me out of all, and set me in a condition of safety and stability.  
3. And he hath put a new song in my mouth, even praise unto our God: 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 relies not on any wit or aid or strength of man, but reposeth his full trust in God, and on that security, never applies himself to the practices of atheistical, insolent, deceitful men, in hope to gain any thing by such arts as these.  
5. 
† Many things hast thou done, O Lord my God: thy wonders and thy thoughts toward us I am not able to set in order before thee.  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 numbered.  
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 acknowledgement thereof to thee; but they surpass my arithmetic to recite, much more to make a just valuation of them.  
6. Sacrifice and offering thou didst not 
* delight in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  desire; mine ear 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 
* folding of the bill, or roll of writing.  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 cheerfully and heartily. (Another sense of the words as understood of David himself, see in note d.)  
8. 
‖ To do, or, that I should do thy will, O my God, I have delighted therein. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  I delight to do thy will, O my God; yea thy law is 
† in the midst of my bowels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal. 22.14.  within my heart.  
9 I have preached righteousness in the great congregation: lo I have not 
‖ confined. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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: 'tis fit to be proclaimed aloud, to be promulgated to all men in the world.  
11. 
† confine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Withhold not thou thy tender mercies from me, O Lord: let thy lovingkindness 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 show forth thy compassions to me: Thou art good and gracious, 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, 
* and I could not see, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 multiplied 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 haste to help me.  
Paraphrase. 13. O blessed Lord, let it be thy good pleasure to afford me speedy deliverance out of it.  
14. 
‖ or, They shall.  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. 
† or, They shall.  Let them be desolate for a reward of their 
* turpitude.  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 scoff at my placing my affiance and trust in God.  
16. Let all those that seek thee rejoice and be glad in thee: 
‖ and say always, Let the Lord magnify them that love thy salvation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 only on thy aids and rescue, be encouraged for ever in their hopes and adherence on thee, and praise and magnify 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, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a tumultuous noise. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misery, and so the Latin miseriae, the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sadness, the Arabic, perdition; either by way of paraphrase to signify the miserable sad estate of him that is ingulfed in such a pit, or else referring to another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a vast or desolate place, ruin or perdition. But the notion of the word is best fetched from Isa. 17.12. where we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noise of the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the noise of many waters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so shall they make a noise; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee, they shall sound tumultuously.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Maketh] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit, set, or put, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose hope is the name of the Lord; and so the Latin, Syriack, Arabic, and Aethhiopic: and the sense is not at all wronged by it. Only the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath put. In the end of the verse, where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that decline to a lie, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (for which the Chaldee hath those that speak lies) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go out of the way, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and lying madnesses, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used among the Chaldees for being mad. The Latin follow the LXXII. insanias falfas; but the Syriack agree with the Chaldee, lying speech, and the Arabic, lying fables.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Cannot be reckoned up] For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is best rendered, I cannot set in order, i. e. recount, dispose or enumerate before thee, the LXXII. read, by way of paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is none that shall be likened to thee; perhaps from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to compare or assimilate. So Ps. 89.7. Who in between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be compared, or likened to the Lord? But the clear rendering of them, and of the whole verse, lies thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thou hast done great, or many things, O Lord my God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy wonders and thy thoughts to us-ward I cannot recount before thee: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I will declare, or, If, or, when I would declare and speak of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are too strong, or according to the ordinary notion of the word in Arabic, too great, or many above numbering, or to be numbered. The LXXII. express it rightly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are multiplied above number.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Mine ear] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendered [thou hast bored or opened my ear] so the Chaldee and Syriack understand it. Boring the ears, we know, was a ceremony used to a slave, that would not have his liberty, but loved his Master, and would not go out free, Deut. 15.17. Exod. 21.6. and the ceremony significative; for ●oring of the ear signified opening it, and the opening the ear is a sign of harkening, as that is in order to, and all one with obedience, The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to cut; and 'tis possible it may so signify here, the circumcising of the ear, a phrase frequent in Scripture to denote ready and willing obedience. For this the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast prepared me a body; either from this of circumcising the ear, which denotes the fitting and preparing the whole body, or perhaps from a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare meat, to provide a feast, 2 King. 6.23. he prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great provision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them. But this account will not serve for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, body, which they read in stead of ears: herein it is hard to define with any certainty. Only it is not improbable, that this reading of the modern copies of the LXXII. was not the original reading, but instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ears. The ancient Scholiasts acknowledge this reading; and the Latin which generally follows the LXXII. in their variations from the Hebrew, doth here read, aures autem perfecisti mihi, thou hast perfected ears for me: by which they must be thought literally to have rendered the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for perficio. And that thus it was read in S. Jeromes time, may be concluded from his Epistle ad Suniam e● Fretellam, who had objected to him the most minute differences between the Latin and the LXXII. but take no notice of any difference in this. The same reading Eusebius Casariensis follows, and so interprets it, thou hast perfected to me ears, and obedience to thy words. See Caten. Gr. Pat. in Psal. à Dan. Barbaro, Venet. 1569. p. 463 and the Expo. Gr. Patr. in Psalm. set out by Balthasar Corderius, Tom. 1. Ed. Antw. p. 735. & 749. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ears hast thou prepared me, thou hast required of me obedience only, for ears signify obedience. And then it is most likely, that the Apostle, Heb. 10.5. reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but a body thou hast prepared me, by that means to fit it more perfectly to the incarnation of Christ, the copiers of the LXXII. here thought fit to accord it to the Apostolic style, and so put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If then it be demanded, how it comes to pass, that the Apostle reads it with that variation, both from the Hebrew and the LXXII. also; the answer is obvious, that the Apostle attended more to the sense, than to the words, and citing it from the LXXII, changed it into those words which more fully and perspicuously expressed the mystery of Christ's incarnation. This the Hebrew somewhat obscurely expressed, by my ear hast thou bored, or opened, thereby noting his taking on him the form of a servant, such as had their ears bored or opened; which implies his incarnation, and withal adds to it the principal end of it, to obey and do the will of him who sent him. This was yet more obscure in the reading of the LXXII. (that which I suppose to be theirs, for the reasons forementioned) thou hast prepared or made me ears:] where yet ears being parts of a body, the making him them, is still the making him a body, and that in order to his hearing and observing his Fathers will exactly. But the Apostles reading, though it be far distant from the letter of the Hebrew, and in part from the LXXII. (as I suppose it to have been originally) yet is the most perspicuous interpretation of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Expos. Grac. Patr. a Balthas. Corder. ed. p. 749.  meaning of it; Christ's body comprehending the ears, and that assumed on purpose to perform in it the utmost degree of obedience to the will of God, to be obedient even to death, and thereby to be as the Priest, so the Sacrifice also, that of which all the sacrifices and burnt-offerings under the Law were but types and shadows, and at the presence of which they were to cease, as we know they did, and as is expressed here in the following words, Burnt-offering and sin-offering hast thou not required: Then said I, Lo I come— That this whole passage is an eminent prophecy of Christ, appears by the Apostle, Heb. 10.5. who makes Christ, not David, to be the speaker here; wherefore when he, i. e. Christ, cometh into the world, he saith, Sacrifice— which makes it less necessary for us in this place to seek for any first sense, wherein David might be interpreted to speak this of himself; but rather to account of it, as the great signal wonder of mercy, done by God to men, which, in the recounting of God's wonderful works and thoughts to us-ward, v. 5. he seasonably brings in by the spirit of prophecy, viz. the birth of the Messias, and the Sacrifice of himself, wherein so many, even innumerable, and unexpressible mercies were comprised, and folded up. If it may be thus understood, as an instance brought in by David (prophetically) of God's wonderful mercies, then will these three verses be no more but a description of Christ's coming into the world; after which David again proceeds to the recounting of God's mercies, more generally, vers. 9 But because there is no assurance of this, and the Apostles words, Heb. 10.5. may refer only to the higher and Prophetic completion of the words, and yet not prejudice a first immediate sense of them, as belonging to David, it is not amiss therefore here (though not in the paraphrase) to annex that, viz. that God prefers obedience, noted, as was said, by opening the ear, before the richest oblations and holocausts; and that therefore David designs that, as his way of rendering his humblest thanks for God's mercies, by performing faithful obedience to his commands. This is the literal meaning of [Sacrifices and burnt-offerings thou wouldst not desire, mine ears hast thou opened] the latter, that of ready willing obedience, thou hast much preferred before the former. And again to the same purpose, Burnt-offerings and sacrifice thou hast not required: Then said I, Lo, I come to do thy will, O my God, i. e. They are not sacrifices, in their greatest multitude, that God requires and expects of Kings, or such as David, as their returns for the greatest mercies; but a ready and cheerful obedience to his commands, such a discharge of the regal office, as may tend most to the honour and glory of God, such as was prescribed Deut. 17.16. etc. where the duties of a King are set down, and in the close of them this, of his writing him a copy of the law in a book, and reading therein all the days of his life, v. 18, 19 In reference to which, as it may truly be said, In the volume of the book it is written of me, (of David, as of all other Kings, in this place of Deuteronomy;) so may that be fitly interpreted that follows, O my God, I have delighted therein, made thy service, the study and practice thereof, the great employment and pleasure of my life: yea thy law is in the midst of my bowels; which was much more than the command of having it written in a Book; I am perfect in the knowledge, and continually exercised in the practice and performance of thy commandments.  
V. 7. In the Volume] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to roll or fold, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Symmachus literally renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, folding, and Theophylact on Heb. 10.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a roll. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which must be understood in that sense, denoting the round form that a writing is in, when it is folded up (as in Architecture some round parts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the LXXII.) and so saith Suidas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word being applied to a book or writing, (as here) which some call the folding. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a book, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that signifies any writing among the Jews, whose custom it was to write in a long roll, (see note on Luk. 4. a.) and that folded up to preserve it: and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than a folded paper, or parchment of writing, a roll. Now as by this phrase any kind of writing is signified, and so, as it belongs to David's person, it may fitly refer to the book of the Law, wherein the duty of Kings was set down, Deut. 17. So it must be remembered, that in such rolls were contained their contracts, as among us in indentures▪ and so here the roll of the book (as it belongs to Christ) is no more but a bill or roll of contract betwixt God the Father and him, wherein is supposed to be written the agreement preparatory to that great work of Christ's incarnation, wherein he undertaking perfectly to fulfil the will of God, to perform all active, and also passive obedience, even to death, had the promise from God, that he should become the author of eternal salvation to all those that obey him.  
V. 15. For a reward] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a reward, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the LXXII. seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the heel, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, presently. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies their turpitude, or filthy actions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so their shame in that sense, as it is taken for any shameful thing; for that is it which is to be rewarded with desolation.    

The Forty First PSALM.  
TO the chief Musician, a Psalm of David.  
Paraphrase. The Forty First Psalm sets forth the present reward of merciful-minded men in this life, and from thence ascendeth to the assured mercies of God to his faithful servants that stand in need of them. It was composed by David, and committed to the Praefect of his Music.  
1. Blessed is he that considereth the 
‖ sick, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  poor: the Lord will deliver him in the time of trouble.  
Paraphrase. 1. The blessings of God shall not fail to be poured out on the merciful-minded man, who is careful to consider and succour those that are in sickness, or any kind of misery: God shall be sure to succour him, when afflictions come upon him.  
2. The Lord will restore him and keep him alive, and he shall be blessed upon the earth; and thou wilt not deliver him unto the will of his enemies.  
Paraphrase. 2. Whatsoever his diseases or dangers are, God will interpose for his relief, and if he see it best for him, signally secure his life, and restore him to a prosperous flourishing condition in this world, and whatever the malice of his enemies be, deliver him out of their hands.  
3. The Lord will strengthen him upon the bed of languishing: thou wilt 
† turn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  make all his bed in his sickness.  
Paraphrase. 3. When he falls into sickness or distress, (for from those the pious man is not secured in this life) the God of might and mercy will be his upholder; he will smooth and soften all that befalls him, and make it cheerfully supportable.  
4. I said, Lord, be merciful unto me: heal my soul, for I have sinned against thee.  
Paraphrase. 4. Upon this account I have all confidence to address my prayers to God in time of my distress: This duty of mercifulness being one that as he prescribes, so he eminently exemplifies to us by his own practice, (Luk. 6.36.) To him therefore I make my address, for mercy of the highest and most valuable sort; his balsam to my wounded soul, his free pardon for my sins, which have justly deserved all the calamities that can fall upon me.  
5. Mine enemies speak evil of me; When shall he die, and his name perish?  
Paraphrase. 5. My enemies are very malicious against me, very industriously diligent to seek my ruin.  
6. And if he come to see me, he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad, he telleth it.  
Paraphrase. 6. When they are in my presence, they speak flatteringly and deceitfully: meanwhile they plot and project mischief against me, and discourse it abroad, wherever they have opportunity.  
7. All that hate me, whisper together against me; against me do they devise my hurt.  
Paraphrase. 7. All mine enemies conspire together secretly, and join their mischievous endeavours, to do me what hurt they can.  
8. 
‖ A word of Belial, or, A wicked word cleareth to him.  An evil disease, say they, cleaveth fast unto him; and now that he lieth, he shall rise up no more.  
Paraphrase. 8. They are confident their calumnies shall mischief me, and that I shall never recover or deliver myself out of this pertinacious ruin, which now they have by their slanders contrived against me.  
9 Yea 
† the man of my peace.  mine own familiar friend in whom I trusted, which did eat of my bread, hath lift up his heel against me.  
Paraphrase. 9 And in this not only my known professed enemies have joined against me; but one particularly that professed the greatest kindness to me, a servant in whom I reposed trust, and that lived by my service, (Achitophel probably, one of David's Counsellors, 2 Sam. 16.23.) hath most insidiously and perfidiously set himself against me. (And herein was David a Type of Christ, betrayed by his own Disciple, that was in a special manner entrusted by him, Joh. 13.19.)  
10. But thou, O Lord, be merciful unto me; and raise me up, that I may requite them.  
Paraphrase. 10. But do thou, O Lord, preserve me from their mischievous purposes: restore me to my throne in safety, and I shall chastise this their wickedness.  
11. By this I know thou favourest me, because my enemy doth not triumph over me.  
Paraphrase. 11. As yet my adversaries have not been able to prevail against me, as fain they would; and thereby I discern thy watchful providence over me, which alone hath disappointed them.  
12. And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever.  
Paraphrase. 12. Thou hast undertaken the patronage of my cause and not suffered me to perish in mine innocence, but rescued me out of their hands, and reserved me for thy service.  
13. Blessed be the Lord God of Israel from everlasting to everlasting. Amen and Amen.  
Paraphrase. 13. And for this and all other his mercies, his glorious majesty be now and ever magnified by me, and all the congregation of those that profess his service.  

Annotations on Psal. XLI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. An evil disease] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is matter of some difficulty. The Ancient Interpreters generally render it a perverse, or mischievous, or wicked word; the Chaldee, a perverse word; the Syriack, a word of iniquity; the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Latin, iniquum verbum, a wicked word; the Arabic, words contrary to the law. And so in all probability it is set to signify a great slander, or calumny; that as men of Belial] are slanderous persons, so the speech of Belial] shall signify a slanderous speech. And this is said to cleave to him on whom it is fastened; it being the nature of calumnies, when strongly affixed on any, to cleave fast, and leave some evil mark behind them: Calumniare fortiter, aliquid haerebit. 'Tis true indeed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signify a plague or pestilence: but there is no cause of rendering it so here. The consequents of [now that he lieth he shall rise up no more,] are but a proverbial phrase among the Hebrews, applicable to any sort of ruin, as well as that which comes by disease: the Calumniator may destroy and ruin, as well as the pestilence; and from him was David's danger most frequently, and not from a pestilential disease.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Blessed] This form of benediction here, and the like, at the end of every Book of the Psalms, is by the Jews said to be affixed by the Compiler of the Book, who having finished it, praises God. So saith Aben-Ezra, on Psal. 89.52. and gives for instance the perpetual custom of their writers, of closing with some comprecation. That which will make this more to be heeded is, that all the several books end in this manner, (see note on Title of Psalms.) Nor will it be more strange to say, that Ezra, or whosoever composed the books of Psalms in this form and division, added their conclusions to them, then 'tis to say, that the end of the last chapter of Deuteronomy was affixed to the Pentateuch by the Sanhedrim, or the Four and Twentieth verse of the One and Twentieth of St. John, by the Church of Ephesus, (see note c. on that Chapter.) 'Tis sure that the Psalter was anciently received in this division. Jerome in his Epistle to Marcelia, recounting the Hagiographa, says, Primus liber incip● à Job, Secundus à Davide, quem quinque incisionibus, & uno Psalmorum volumine comprehendunt; The first begins from Job, the second from David, which they comprise in five divisions, as one volume of Psalms. So 
* de pond. & mens.  Epiphanius; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Hebrews divided the Psalter into five Books, so that it is another Pentateuch. And then they that thus distributed it, may reasonably be thought to have afforded every book those solemnities of conclusive benedictions, which we find they have, and which are so perfectly agreeable to the subjects of each book, la●ding, and praising God.    
The end of the First BOOK.   

THE SECOND BOOK OF PSALMS.  

The Forty Second PSALM.  
TO the chief Musician, Maschil, for the sons of Corah.  
Paraphrase. The Forty Second is the first of the second Book of Psalms, in the Hebrew partition of them, (which second Book reaches to the end of Psalm LXXII. and contains one and thirty Psalms.) It was composed in time of his distress, in his flight from Absalon, and is chiefly spent in bemoaning his detention from Zion, the place of God's solemn worship; and was set by him to the tune known by the name of Maschil, (see note on Psal. 32. a.) and committed to the Praefect of his Music, to be sung by the Posterity of Corch, the sons of Heman, 1 Chron. 25.4. styled Heman the finger, 1 Chron. 6.33. who came from Elkanah, Assir, Abiasaph, v. 36, 37. three of the posterity of Coreh. Exod. 6.24. and 1 Chron. 6.22.31. and were not slain, Num. 26.11.  
1. As the 
‖ hind brayeth.  hart panteth after the water-brooks, so 
† brayeth.  panteth my soul after thee, O God.  
Paraphrase. 1. No Deer, when he is in the greatest inward inflammation, expresseth more ardent desire and thirst of water, than my heart is at this time affected with toward God and his public service.  
2. My soul thirsteth for God, for the living God: when shall I come and appear before God?  
Paraphrase. 2. I am in a most impatient thirst, much afflicted to be kept so long from that place, where God is pleased to exhibit himself to those that come to worship him.  
3. My tears have been my meat day and night, while they continually say unto me, Where is thy God?  
Paraphrase. 3. It is very great cause of continual sorrow unto me, to hear men reproach me for my trust in God, thinking that I am wholly forsaken by him.  
4. 
* I remembered these things, and poured out my soul upon me: for I had gone into the covering, or had gone with the multitude, I had put them forward.  When I remember these things, I pour out my soul in me: for I had gone with the multitude; I went with them to the house of God, with the voice of joy and praise, 
‖ a festival multitude, or multitude going in devotion.  with a multitude that kept holiday.  
Paraphrase. 4. This puts me into a great excess of sorrow and impatience, when reflecting on what I have formerly enjoined▪ I remember how I was wont to go in the society of many pious men, to the place of God's worship, in a most cheerful, devout, alacrious manner; but now am, as in a wilderness, wholly deprived of these most divine, pleasant, and valuable opportunities.  
5. Why art thou cast down, O my soul, and why art thou disquieted in me? Hope thou in God; for I shall yet praise him, for the help of 
† or my, see note f.  his countenance.  
Paraphrase. 5. But let me not be dejected, or disturbed even with this, though as sad a reflection as is possible, viz. to be deprived of these blessed advantages of solemn converse with God: A full reliance, and resignation to the divine will, is a medicine for this also: and I do not yet despair, but I shall find some way of escape, for which to pay my acknowledgements. The time will come, when God shall afford me occasion to praise him (see v. 8.) for this deliverance also, and for the supports which his favour hath yielded me in the midst of all this sadness.  
6. O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and 
‖ Hermonim, from the little hill.  of the Hermonites, from the hill Missar.  
Paraphrase. 6. Meanwhile in this great dejection of my spirit, flying from one place to another, from one side of Jordan, and the Country adjoining, passing over that River, and then still flying on the other side of it, from Hermon to Tabor▪ I have nothing to support myself, but meditation on that God which I have hitherto served, and never been destituted by him.  
7. Deep calleth unto deep 
† by the voice.  at the noise of thy water-spouts: all thy waves and thy billows 
* against me have passed by, or over.  are gone over me.  
Paraphrase. 7. And by the same God, by the same most gracious providence, I have now been supported also. For though I have for a while been under thy displeasure, thy punishments lying heavy upon me▪ and by them my enemies encouraged to design me all mischief, (who seeing the effects of thy displeasure on me, are soon excited to add more weight to my pressures) and though by the conjunction of these I have been ready to be overwhelmed; yet at length all is passed over without doing me any hurt.  
8. 
‖ In the day commanded the Lord his benignity, and in the night was his song with me, my prayer—  Yet the Lord will command his loving kindness in the day time, and in the night his song shall be with me, and my prayer unto the God of my life.  
Paraphrase. 8. And the account of it is clear. His gracious providence hath surrounded me day and night, my whole time hath been divided between receiving, and acknowledging, and again praying for mercies from him, as from one that delighted in doing me good.  
9 I will say unto God, My rock, why hast thou forgotten me? why go I mourning, because of the oppression of the enemy?  
Paraphrase. 9 Thus therefore have I constantly addressed myself to him in this mournful ditty, saying. O thou which art the only aid and support of my life, the only sure fortress wherein I can repose any trust, how am I despised and rejected by thee? what a black gloomy condition am I now in? mine enemies being permitted by thee to oppress me sorely.  
10. As with a sword in my bones, mine enemy's reproach me, while they say daily unto me, Where is thy God?  
Paraphrase. 10. Shimei hath reviled me bitterly, 1 Sam. 16.7, 8. I am pierced hereby, and wounded to the very heart, like one that hath received a kill wound, or stroke in his body. And in this greatest exigence, this lowest depression, that either the scorn or malice of mine enemies can bring upon me, concluding by my pressures, that God hath utterly forsaken me.  
11. Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God; for I shall yet praise him, who is the health of my countenance, and my God.  
Paraphrase. 11. My soul shall still make a comfortable reflection in its constant recourse to God: in this my saddest condition, I have always had some hope and comfort left to support me, and keep me from being utterly cast down, or disturbed immoderately. And upon the strength thereof, I shall for ever encourage myself, to rely and cast myself entirely on him: not despairing but that he will one day return in mercy to me, deliver me out of all my distresses, and show forth his favour and loving kindness to me.  

Annotations on Psal. XLII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Pantss] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cry, and is applied to Beasts, especially to Deer, when they impatiently desire the water. This they are said to do, when they have eaten some vipers, which medicinally they are said to seek and eat, and then are inflamed thereby, and vehemently desire water to cool them. This they do again when they are hunted hard, that they may cool, and relieve themselves from the dogs that way. But the more prompt and ready interpretation is, that feeding in a dry and parched wilderness, they want, and ofttimes can find no water, and then go about and make a mournful noise for it. And thus is it most fitly applied to David, when in his flight from Absalon he was thus in the wilderness, destitute of the spiritual advantages of joining with the people of God in his service. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be here taken in the feminine gender, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following; and accordingly the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the feminine.  
V. 4. Remember] The first words of this v. 4. are by the LXXII. literally rendered from the Hebrew. That reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the future (as oft elsewhere, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) being used for the praeter tense, the rendering must be, I remembered these, and poured out my soul on myself, i. e. gave myself up into the power of my passion, let lose the reins to my grief; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being used for the sensitive part of the man, and so for grief and passionate sorrow. And thus the LXXII. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I remembered these things, and poured out my soul upon me. But in the remainder of the verse there is some difference: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future for praeter again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will pass; whereas setting down the cause of his sorrow, and the object of his remembrance, it is most reasonable to render it in the time past, for, or because I had past. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the place of the wonderful tabernacle; in all probability reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is a future verb, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnificus, grandis, magnificent, great, excellent, and so wonderful. But of these words in the Hebrew if we take a closer inspection, we shall find them capable of a double rendering; and it will be very uncertain which shall be preferred. For the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes, hath a double notion; it signifies most frequently covering, but sometimes mixing or confounding. In the former notion, it will signify the covering in the Tabernacle, called (from this theme) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering, ● Kin. 16.18. and so the Chaldee here have rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and the Jewish Arab Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense) umbraculum the covering, meaning no doubt the tabernacle; and so the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover) in thy covering: and then this is fully expressed by the LXXII. their reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the place of the tabernacle; and their meaning is plain, I will pass, for I had passed, into the Tabernacle, I went with them to the house of God. But Abu Walid, mentioning the opinion of some who would here understand it in the notion of covering, rejects that, and prefers the other, of a company or multitude, or number of men: and the interpretation of the clause in his way is, When I passed in a company, or multitude, whom I set, or put forward to the house of God, i. e. whom I followed, or, drove, as it were, before me. For this he will have to be the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put or set forward, and cause to move or go, as a nurse doth her child, (so the word is used in the Misnah) putting it forward to go. And so R. Tanchum renders the word, I caused them to go. The Jewish Arab Interpreter, in a note, saith, it implies such a putting forward, or egging, as the Arabians use in their journeyings, especially by night: So, saith he, our fathers used to incite and put men forward, saying, Arise, let us go up to Zion to the Lord our God. But this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may likewise be compared with the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then it will signify, to go hastily, and to throng. And to this agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which literally signifies the feasting multitude: the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the tumult or noise of the people which come to celebrate the feasts at Jerusalem; but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the noise of the feasters, from that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tumultuate or make a noise, which refers to the noise and stir at going up to the feast from all parts of Judea. The Jewish Arab interpreter renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude of such as went in devotion [to the Temple.] And so Abu Walid explains it of such as came to the house of God, taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion wherein the Arabs usually take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to go in devotion, or visit some place accounted sacred. This notes the joy in undertaking the journey to God's service, and not the festivity itself, when they were come up. Their very going up was a kind of procession, much more than their feasts themselves; in opposition to which the celebration of Idolatrous feasts is by the Jews called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sadness: though the heathen Tacitus make the contrary observation, (as every one thinks fit to commend his own rites, and defame others) Romani laetos festosque ritus habent, Judaei tristes sordidosque; The Romans have joyful and festival Rites, the jews sad and sordid.  
V. 6. Hermonites] The land of Jordan is that which lies and is enriched by that river, whose head is at the foot of Lebanon. Of Hermon, a high hill on the other side of Jordan on the east, and known by four names, see note on Psal. 29. d. From this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermonim here hath its name; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and signifies the region betwixt Hermon and Tabor, and the inhabitants thereof: which being on a little rising, it may here be fitly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the hill of littleness, or the little hill. But Solomon Jarchi and Aben Ezra render Hermonim as the common name of several hills, as the Alps in Italy, the mountains of Ararat in Asia, the mountains of the Moon in afric. And then Missar may likewise be the name of an hill, possibly that which bordered upon Soar. Gen. 19.30. and then Missar and Hermon will be the guesses of David's march, the length of the whole Country beyond Jordan, which he traversed in his flight from Absalon, 2 Sam. 17.22.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Deep] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an abyss, or deep pit, a place of much waters; sometimes the whole globe of earth and sea, Gen. 1.2. sometimes the whole body of waters here below, Gen. 7.11. Prov. 8.24; and frequently the bottom of the sea, styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Abyss, Luk. 8.31. Here it signifies literally a multitude of waters, either all breaking out of the earth, called the fountains of the great deep, Gen. 7.11. (see the Targum on Eccl. 1.7.) or else some pouring down out of the clouds (see note on Psal. 29.3. some rising out of the earth: so saith the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the superior abyss calls unto the inferior abyss. Instead of calling some render meets; so Symmachus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one deep met another: and that notion the Jewish Arab interpreter embraces, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deep meeting deep. And this no doubt may go for a significant paraphrase of it, and hath foundation in the affinity betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call. But the literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly that of calling; and that is retained by the Chaldee, and Syriack, and the LXXII. and the rest of the ancient interpreters: and the expression is poetical, their meeting together is, as it were, call to, and answering one the other. And thus, we know, it was in the deluge (to which this probably refers) Gen. 7.11. the same day were all the fountains of the great deep broken up, and the windows or floodgates of heaven were opened. This their breaking out at the same time from both places, from above and from below, seems to be the fullest meaning of the abyss calling to, and answering one the other. And that which is supposed to begin, and so to call the other, is the Superior, that from the clouds (so saith the Chaldee:) and this calling is by means of the water-spouts, so the clouds are poetically styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy (i. e. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God's) spouts (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe or spout, from whence is Assinarus the name of a river in Thucydides, l. 7. descending from a steep place in a deep channel) The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy cataracts, pouring down of waters from a much higher place to a low, from the top of an hill or house; that as, when it reins apace, that which falls on the top of the house, being conveyed thence by spouts, (domatum fistulas, St. Jerome calls them) comes pouring down upon the ground, and makes a great noise in falling, (so Kimchi explains it, as the water from the house top flows down by the pipe, and causeth a great sound by its descent) and much increases the flood of water that was below: so God pouring out rain from the clouds, as by those spouts from the top of the house, first makes a great noise, than much increases the water which was formerly below, and makes the springs and brooks to rise, as it were in answer to this voice of the clouds, which by this means call upon them, and rouse them up. This makes it necessary to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the voice of the water-spouts, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as the instrument by which the superior abyss calls to the inferior; as one calls, or signifies his pleasure, or summons another by a pipe. 'Tis true, the fountains in the earth, the meatus by which the waters pass into the sea, are by the Targum, Eccles. 1.7. styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the water-pipes of the abyss; and that may seem to determine the phrase here to these inferior waters. But 'tis as sure, that any other course of waters may be so called also; and so this opening of the windows of heaven, the cataracts from the clouds, that superior abyss, as here the Chaldee understands it. And this is a most poetical expression of miseries flowing in one upon another, some from God, and some from men; Gods punishments for sin inviting as it were, and calling out the infernal spirits, and the malice of men here below, which seeing God displeased, and so being permitted by him to be executioners of his wrath, break out violently upon him. And the same is farther expressed by the two words in the remainder of the verse. All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy collisions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or fractures] from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break, i. e. all the effects of thy displeasure, which come like waves of the Sea, raising themselves, and then breaking and pouring out upon me. This the LXXII. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the notion of that word, which the vulgar understand it in, when they render it excelsa tua, thy high things; but as that word oft signifies wavering, and being driven uncertainly (see note on Luk. 12. ᵃ) and those we know are compared to the waves of the sea, driven by the winds and tossed, Jam. 1.6. The Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy tempests, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break; and so also the Arabic, thy tempests. The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendered by billows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to roll or tumble together in an heap, as the sea doth its billows: and so the LXXII. express the meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify these. To this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following will be most fitly annexed, All thy collisions and rollings on me. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will stand by itself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the best rendered passed by, or over, without doing me any harm at all. So Psal. 48.4. The Kings of the earth were assembled, they passed by together, without any hostile attempt; as farther appears there, v. 5. they were troubled and hasted away. And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most frequently rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, passing over, or by. And then the following verse, In the day commanded the Lord his benignity] connects very perfectly with it, as the account, why the collisions and rollings on him, the sea foaming and making a noise, did yet pass over, and not drown or hurt him, viz. because God day and night continually protected him.  
V. 8. The Lord] For the understanding of this v. 8. and connecting it with the antecedents and consequents, the frequent observation of the future tense being used for the praeter, will be most useful, and indeed perfectly necessary. For the former verse being in the first part of it a sad description of his miserable estate, and the effects of God's displeasure toward him, and the latter part of it (as hath been showed) a thankful acknowledgement of his deliverance from all the mischievous effects of it; this v. 8. will be a fuller declaration of this mercy of God, to whom only the deliverance was due, In the day commanded the Lord— Not, The Lord will command his loving kindness— but more fitly and literally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day time commanded the Lord his loving kindness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. God was thus pleased to deal with me, all the day long to send out (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dispense, to confer) benefits and mercies on me, and in the night his song was with me; every day I received, and every night I made acknowledgement of his mercies to me: and my prayer to the God of my life, i. e. I still looked upon God as one that favoured me, and constantly preserved me, and poured his benefits upon me, and so prayed to him with all joy and cheerfulness and alacrity, and as it follows v. 9 I will say unto God, My rock, why hast thou forgotten me? And this seems to be the clearest meaning of this place; though the learned Castellio, having rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obruunt, overwhelm, v. 7. hath accordingly affixed another interpretation to these verses, solebat Jova, etc. Nunc mihi— God was wont to confer his benefits in the day time, etc.— Now I must thus make my complaint unto my God.  
V. 11. My countenance] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here my countenance, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  may possibly have this difference from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance, v. 6. (which the Chaldee there renders the redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from before him) that David first mentions the salvations of God's countenance, i. e. his saving power and providence, and then closeth the Psalm by applying it to himself, and acknowledging the particular mercy of his deliverance. Yet considering that all the Ancients versions, the Chaldee only excepted, seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my countenance (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faciei mei, my face) in both places, and that these words are the burden as of this, so of the following Psalm, and that as the sense is the same in other words, so in all likelihood the two Psalms did correspond in this; therefore 'tis not improbable, that the old reading was here in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my countenance, as it is in both places of the following Psalm.    

The Forty Third PSALM.  
THe Forty Third Psalm is exactly of the same mournful subject, and probably on the same occasion, with the former, but perhaps lightly varied from thence on some other occasion, such as the Babylonish captivity, (as the mention of the ungodly nation inclines it v. 1.) and adjoined to Psalm 42. because of its affinity to it. 'Tis a complaint of ill usage from enemies, yet endeth with full reliance on God, and place of hope from thence, as the former did.  
1. Judge me, O God, and plead my cause against the ungodly nation: O deliver me from the deceitful and 
‖ unmerciful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unjust man.  
Paraphrase. 1. O God, what ever our sins against thee have been, we have certainly not injured these which are maliciously bend against us. Be thou pleased therefore to vindicate our innocency in this, to clear us from the calumnies of these, and to rescue us out of their treacheries, and bloody designs.  
2. For thou art the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?  
Paraphrase. 2. To thee alone can we appeal, who art our only defender: O be thou pleased to restore us to thy favour; not to forsake us utterly, not to leave us to that sad disconsolate condition, to which the oppressions of our mortal enemies have brought us.  
3. O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.  
Paraphrase. 3. O let thy mercy show forth itself, and thy fidelity in performing thy promise to us: let these be our guide and safeguard in our way, as thy pillar of cloud and fire to the Israelites, in their passage from Egypt to Canaan; and at length restore us successfully to that rest and peace, that we may securely resort to thy public service, in the place which thou hast appointed for it, where the Ark is.  

† the gladness of my joy, or, of my youth, or, who makes my sorrow joy.  4. Then shall I go unto the altar of God my exceeding joy: yea upon the harp will I praise thee, O God my God.  
Paraphrase. 4. And that will be an happy time indeed, to go in the society of the saints to offer sacrifice to God; that God that revives out of the greatest sadness, is the only author of all the felicity of my life: when that time comes, we shall be most happy, and celebrate thy mercies and goodness to us in the most solemn manner of exultation, and never give over acknowledging thy goodness and fatherly bounty toward us.  
5. Why art thou cast down, O my soul? and why art thou disquieted within me? Hope in God, for I shall yet praise him, who is the health of my countenance, and my God.  
Paraphrase. 5. Mean while there is a competent stay to our drooping souls▪ an argument that we should not be too much dejected or disturbed, that we have still place of hope and trust in God, that we shall yet live to receive deliverance from him, and enjoy happy opportunities of acknowledging his mercies in the public assembly, who is, even now that he thus permits us to be distressed, the only comfort and support of our lives, and our merciful loving father, even now that we are under his sharpest chastisement.  

Annotations on Psalm XLIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Exceeding joy] The chief difficulty of this Psalm is, how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in Hebrew denotes commotion, and generally any kind of commotion, (as Abu Walid tells us, see note on Psal. 2. k.) whether of joy or sorrow. It is certain it most frequently signifies exultation and joy: and so it must be thought to do as oft as it is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoicing, by any conjunctive particle, as Psal. 45.15. with gladness and rejoicing shall they be brought; and so 'tis there rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who yet in this place have rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God that makes merry my youth: and therein the Syriack, Latin, Arabic, and Aethiopick follow them, and only the Chaldee otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whom is the joy of my exultation. Of this rendering of the LXXII. the account is ordinary, that they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion wherein 'tis used in Arabic for age or generation. So in their rendering of Psal. 79.13. we will show forth thy praise from generation to generation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Gen. 3.9. Noah was upright in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation. So Psalm 112.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generation of the just shall be blessed. And Mat. 1. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generations. And then 'tis conceived that in this notion of generation, as that signifies the whole age and course of a man's life, the LXXII. taking the word, thought fit to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my youth, viz. the former p●● of my age. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabic signifies also a fat well-grown youth; and the Arabic being but a dialect of the Hebrew, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evidently thus signifying in the Arabic, 'tis most probable that thus it did signify originally in the Hebrew, and the LXXII. their thus understanding it, and rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, youth, is a fair evidence for it. And if indeed it thus did signify in the Hebrew, than there is all reason to understand it so here, and to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joy of my youth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. of my whole course of life, from my youth till now, and to make that the title of God, that he hath always been such to David, i. e. the only author of joy and rejoicing (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that ever David had. And thus the rendering is more literal, than either to read it, the God of my joy and gladness, (for there is neither any reason to make the former word to be in the genitive case, nor is there any ו conjunction between them and the Chaldee, that alone differs from the LXXII. yet read it in this other form, from whom is the joy of—) or God, my exceeding joy. If this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not accepted, it may then be, as our English margin hath it, God the gladness of my joy, i. e. he that is the great author of all the joy I have. But if it may here be taken in the notion of the other contrary passion, or commotion, that of sorrow, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be he that maketh glad my sorrow, or turneth my commotions into joy.  
V. 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The harps] Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may here be observed, that being among the Grecians used in sadness only, (and so defined by Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a musical instrument, a mournful harp, and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mourn and wail, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wailing and mournful) 'tis yet among the Hebrews generally a cheerful, joyful music, so Gen. 31.17. and 2 Chron. 10.28. Job 21.12. and 30.13. and frequently in these Psalms, see Psal. 33.2.71.22.81.3.92.4.137.2.149.3. Isai. 5.12.24.8. Ezek. 26.13. and 1 Mac. 3.5.    

The Forty Fourth PSALM.  
TO the chief Musician for the sons of Corah, Maschil.  
Paraphrase. The forty fourth Psalm is a description of the several conditions and states of the Jewish Church, and therein a commemoration of God's former mercies, as a ground of confidence in, and prayer to him, for deliverance out of present dangers; and was composed in some time of general oppression by foreign enemies, v. 11, 12. and committed to the Perfect of the Music, to be sung by the posterity of Corah, (see Psal. 42.1.) to the tune called Maschil, (see note on Psal. 32. a.)  
1. We have heard with our ears, O Lord, our fathers have told us, what work thou didst in their days, in the times of old.  
2. How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and 
‖ s●n●  cast them out.  
Paraphrase. 1, 2. Thy doings in former ages, O Lord, are famously spoken of, and delivered down to us from father to son. How thou by thy power didst eject the Canaanites, etc. and in their stead didst place thine own people of Israel, having first brought them out of Egypt, rescued them from the hands of those heathen tyrants, smiting with ten several plagues the Egyptians that kept them in bondage.  
3. For they got not their land in possession by their own sword, neither did their own arm save them, but thy right hand and thine arm, and the light of thy 
† presence  countenance; because thou hadst a favour unto them.  
Paraphrase. 3. A special work of thine this: for 'twas not any prowess of arms, or opposition of greater strength, that got the children of Israel the victories which they obtained over these nations, or possessed them of their land, but the signal interposition of thy power, shining and showing forth itself visibly in that whole action; an effect and a testimony of thy special favour to them, which thus performed what thou hadst promised, of giving them this fruitful land to be enjoyed by them.  
4. Thou art my King, O God; command 
* the salvations of Jacob▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  deliverance for Jacob.  
Paraphrase. 4. Thou therefore that hast thus magnified thy power and mercy, in delivering this people of thine, art in all reason to be adored by us, as our God, and supreme Conductor, to whom alone I am to make my address at this time for the deliverances which thou hast promised to give, and hast constantly afforded to thy people.  
5. Through thee will we 
‖ gore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  push down our enemies: through thy name will we tread them under that rise up against us.  
Paraphrase. 5. From thee must all our victories come, thou must furnish us with our offensive arms: such thou hast given to the beasts of the field, horns to the bull, etc. And thy presence and conduct must supply to us our natural want of these. And if thou be thus present with us, we shall certainly be as successful, as the most mighty of those creatures over the weakest assailant. As they first gore and wound them with their 
‖ So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies  horns, and then trample them under their feet; so shall we deal with our stoutest enemies.  
6. For I will not trust my in bow, neither shall my sword save me.  
Paraphrase. 6. As for artillery and provisions of war, we use them, without any trust or reliance on them, either to secure ourselves, or hurt others.  
7. But thou hast saved us from our enemies, and hast put them to shame that hated us.  
Paraphrase. 7. 'Tis thy strength only, and mercy to us, that hath wrought all our good successes, delivered us, and discomfited our enemies; and accordingly in that alone all our confidence is reposed.  
8. 
‖ we have praised God.  In God we boast all the day long, and 
* will confess.  praise thy name for ever. Selah.  
Paraphrase. 8. All our victories have been hitherto due to thee; from thee we have received them, and to thee we have given all the praise of them: and consequently for the future, we have none else to rely on, none to acknowledge for our defender and reliever, but thee.  
9 But thou hast cast us off, and put us to shame, and goest not forth with our armies.  
Paraphrase. 9 But, alas, our sins have provoked, and removed thee from us; thou hast suffered us to be worsted by our enemies, and hast not of late shown forth thy majesty for our aid and succour.  
10. Thou makest us to turn back from our enemies, and they which hate us spoil for themselves.  
Paraphrase. 10. Thou sufferest us to be put to flight, and chased by our enemies, and consequently to be despoiled and pillaged by them.  
11. Thou hast given us like sheep 
† for eating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  appointed for meat, and hast scattered us among the heathen.  
Paraphrase. 11. Thou hast permitted many of us to be slaughtered like sheep, (see v. 22.) such as are killed by the butcher, not the priest; for the shambles, to be freely used as men please, not for the altar, to which those that are set apart cannot be rudely handled without violation of religion. And as sheep again being worried by the Wolf, are driven from the flock and scattered upon the mountains; so are our armies destroyed and routed.  
12. Thou sellest thy people 
* for no (or, without any) possession, and dost not gain by—  for nought, and dost not increase thy wealth by their price.  
Paraphrase. 12. We are, alas, cast away by God, as the worst kind of slaves, which are not thought worthy to have any price demanded for them by their masters; sadly handled, without the comfort of bringing in any honour to God by our calamities. Thy Church among us is defaced, and no other people taken in, in stead of us, by whom thy Name may be glorified.  
13. Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.  
14. Thou makest us a byword among the heathen, a shaking of the hand among the people.  
Paraphrase. 13, 14. Hereby we are rendered ridiculous, scoffed and mocked at by those that are near us, and by our enemies made a proverb of reproach, to signify and express the most abject despicable men in the world.  
15. My confusion is continually before me, and the shame of my face hath covered me,  
Paraphrase. 15. This is matter of so great shame to me, that I dare not show my face: I cover it, like mourners, under a veil, desirous to hide my shame, (Mic. 3.7.) but, alas, this covering will very ill conceal that, which indeed it doth betray, as being on purpose designed to hide it.  
16. For the voice of him that reproacheth and blasphemeth, by reason of the enemy and avenger.  
Paraphrase. 16. Betwixt their scorns and contumelies on the one side, and their designs of mischieving and destroying me on the other, I know not how to behave, which way to turn myself.  
17. All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.  
Paraphrase. 17. Yet doth not all this discourage us, or tempt us to fall off to any other religion, from that which we hitherto have professed, to forget our duty to God, or to fall from that fidelity of obedience which we have vowed to him.  
18. Our heart is not turned back, neither have our steps declined from thy way;  
Paraphrase. 18. We will still abide constant in our loyalty, whatever our portion be in this world.  
19 Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death.  
Paraphrase. 19 Yea, though thou deal never so sharply with us, beat our armies to dust, and disperse us into the most desolate condition of horror and darkness, the very next degree to death itself.  
20. If we have forgotten the name of our God, or stretched out our hands to a strange God,  
21. Shall not God search this out? for he knoweth the secrets of the heart.  
Paraphrase. 20, 21. For the sincerity of this constant resolution, we appeal to no other judge, but to the great searcher of hearts: From him we know we cannot be concealed, if either we slacken the diligence of our service to him, or fall off to any degree of Apostasy.  
22. Yea for thy sake are we killed all the day long; we are counted as sheep to the slaughter.  
Paraphrase. 22. And of this our very sufferings are our witnesses: the malice and cruelty of our enemies, which is so great and bloody, as to slaughter us daily, having no other ground of provocation from us, but our adhering constantly to thy service.  
23. Awake, why sleepest thou, O Lord? Arise, cast us not off for ever.  
24. Wherefore hidest thou thy face, and forgettest our affliction and our oppression?  
Paraphrase. 23, 24. Lord, be thou graciously pleased at length to consider our distresses, to interpose thy hand for our rescue, and no longer to forsake us in our extremities, and leave us without thy aid and succour, (see note a.) to be thus sorely afflicted and oppressed by our enemies.  
25. For our soul is bowed down to the dust; our belly cleaveth unto the earth.  
26. Arise for our help, and redeem us for thy mercy's sake.  
Paraphrase. 25, 26. For we are now brought to the lowest and saddest state of depression. Now therefore be thou pleased to undertake our rescue, thereby in a fittest season to show forth thy pity to us; which we have no ground of soliciting, but what we fetch from thine own goodness, so frequently experimented by us.  

Annotations on Psalm XLIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Cast them out] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes doth generally signify misit and emisit, sending, and sending out, or setting free and at liberty, which we call manumission, and in that notion the word is elsewhere used: and though by the LXXII. in this place, and one more Exod. 12.33. it be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cast out, in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is of such affinity to it, that, as Abu Walid observes, Jer. 38.6. and 11. they are used promiscuously for the same; yet in many hundred places, they render it elsewhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to send, as in some hundreds more by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to send out; by which also Aquila renders it here. And to this the Syriack accords, whether we read with the ordinary Copies (for then the rendering is not literal, but by way of paraphrase) thou hast afflicted the kingdoms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast established them, or, which is much more probable, and the change very easy, but of a point, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send, and thou didst send them out. And to this agrees the form of God's mandate for the bringing out of the Israelites, Ex. 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the Lord, Let go, or send out, or manumit my people, etc. and therefore in all reason this is to be resolved the meaning of it in this place. And in that one other place where the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it evidently signifies (as by our English 'tis rendered) sending out, Exod. 12.33. The Egyptians were urgent upon the people, that they might send them out of the land in haste. The undoubtedness of this interpretation will be assented to, if the latter part of the verse be compared with the former. In the former 'tis expressly said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast cast out the nations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast planted them; sure not the same whom he had cast out, but, as the Chaldee paraphrases, (the people of Canaan in the former, and) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Israel in the latter: and then by proportion, in the second part, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast afflicted the nations] belongs too the Egyptians; so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast sent them out] belong to the Israelites: and if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy hand] in the beginning of the verse, be (as reasonably it may) applied to all that follows in the verse, then 'tis literally, thou hast manumitted them, i. e. set at liberty the Israelites. And so that is the full meaning of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Light of thy countenance] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of thy faces, seems here to be set to signify the majestatick presence of God, his visible presiding in their militia; for so the matter spoken of exacts, and the mention precedent of thy right hand, and thine arm. And accordingly the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the light of the splendour of thy glory, by God's glory ordinarily signifying the special presence of God (his Schechinah mentioned by them v. 10.) however evidenced or testified; and that is frequently the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces, even when it is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXXII. so Gen. 3.8. the faces, i. e. presence of the Lord, as we render it; so Gen. 4.16. Cain went out from the faces, we duly read, from the presence of the Lord; and often elsewhere. And so here v. 24. the hiding his faces, is by the Chaldee rendered, the taking away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Schechinah or majestatick presence of his glory. And so that will be the best rendering here, the light of thy presence, (as God, we know, testified his presence to the Israelites by a light shining cloud going before them, and conducting them) and not the light of thy countenance, as that is all one with his favour; the mention of that following in the next words, as the original, and reason of this his shining presence, and not as the thing itself.  
V. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Boast] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel signifying to praise or celebrate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is regularly to be rendered here, [We have praised.] And the preposition ב prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes no difference, being many times a pleonasm; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the future from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will be best rendered in the future, we will confess thy name for ever, by the former signifying what is past, as the pledge and pawn of his future mercies, whereon he is resolved to depend for the future. And thus in both parts the Syriack renders it, we have praised, and, we will confess.  
V. 12. Nought] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wealth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or any kind of valuable possession, and so fitly follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally [and hast not multiplied] but it must best be rendered [and hast not gained] or made advantage, or increase, as men are wont to do by the sale of those things that are any way valuable. The Roman Copies of the LXXII. read (as 'tis evident S. Augustine did) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and there was no multitude in their jubilations, and Asulanus' Copy reads yet worse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But it is apparent, both by the Latin, which reads in commutationibus, and so by the Syriack also, that the true reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to their use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a price. The plain meaning is, that as things that are useless and burdensome, are not sold for any valuable price, but allowed to be taken away by any that will have them; so are they dealt with by God at this time, not regarded by him, and so permitted to be conquered, and carried away captive by every one that will assault them. The Arabic here hath, contrary to use, rendered it with some difference from the LXXII. thou hast diminished the multitude of their numbers; seeming thereby to refer to the first captivity in Egypt, where servitude increased their numbers, they multiplied in Children, as their taskmasters increased their tale of brick: But here their captivity is not thus recompensed, but the contrary is the effect of it.    

The Forty Fifth PSALM.  
TO the chief Musician upon 
‖ the six stringed instruments.  Soshannim, for the sons of Coreh, Maschil, a song of 
† the beloved maids, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  loves.  
Paraphrase. The Forty fifth Psalm is thought to be an Epithalamium, or marriage-song, upon the nuptials of Solomon and the King of Egypt's daughter, 1 King. 3.1. (but is withal mystically, and in a most eminent manner, applicable to 
* See the Chaldee v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O King Messias— The spirit of prophecy in thy lips— So also Kimchi, and Aben-Ezra, and Sol Jarchi understand the whole Psalm of the Messias.  Christ) composed in the persons of her bridemaids, and committed to the Praefect of the Music, to be sung by the posterity of Corch, to the tune known by the name of Maschil.  
1. My heart 
‖ hath prepared.  is inditing a good matter; 
† my composures I will recite, or deliver, or speak unto the—  I speak of the things which I have made touching the King: My tongue is the pen of a ready writer.  
Paraphrase. 1. I have meditated and composed a festival nuptial hymn, brought it ready prepared, as an oblation Eucharistical, and I will now recite it to the King, (as he is a type of the great God and King of heaven, the King by whom King's Reign, the Messias, who shall espouse a church of believers here on earth;) my tongue being alacriously and cheerfully bend speedily to deliver it.  
2. Thou art fairer than the children of men: grace is poured into thy lips; 
* seeing that, or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore God hath blessed thee for ever.  
Paraphrase. 2. O how gloriously beautiful is this bridegroom above all the men in the world? what gracious and lovely and excellent speech comes from him? God having accomplish● and adorned and blessed him in a most illustrious degree and manner. (And in the Mystical sense, The Messias is infinitely beyond all the men in the world; a divine person, speaking as never man spoke, all the fullness of the Godhead dwelling bodily in him.)  
3. Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty.  
Paraphrase. 3. Thou art a mighty Prince; it becometh thee to appear in a glorious and majestic manner, as it doth any man of valour to be girt with a belt and sword. (In the mystical sense, O thou mighty God and Prince of Peace, be thou pleased to set up thy spiritual kingdom in our hearts, by the power of thy grace to rule and reign in them.)  
4. 
‖ Prosper thou in thy majesty, ride for the word or cause or business of-  And in thy majesty ride prosperously, because of truth and meekness and righteousness: and 
† he shall teach thee terrible things with or by thy right hand.  thy right hand shall teach thee terrible things.  
Paraphrase. 4. And mayst thou long and prosperously enjoy this thy dignity, reign successfully to the maintaining of all divine virtues; such are, beyond others, faith, and humility, and a● manner of justice and charity. And making such use of thy power, no doubt God will establish thee in it, and give thee all manner of strange successes, and make thee formidable to all about thee. (In the mystical sense, God grant him all good success in his regal office, in subjecting all men's hearts unto his spiritual regiment. And as his instalment shall not be by riding on the regal mule, or being mounted on a proud and sprightful horse, or in any other guise of secular pomp, but in a much more excellent and divine equipage, all kind of the most eminent virtues drawing in his triumphal chariot, and carrying him aloft to victory: so may the mighty God of heaven prosper him in those great affairs on which he is employed; 1. of bringing all men to the faith; 2. of subduing all the prides of the hautiest heathen obdurate hearts, and making them meek, and gentle, and lowly, humble toward God and man; 3. of planting all degrees of justice and charity among Christians. In the discharge and execution of this great office of spiritual sovereignty, God shall be with him, enabling him to do miracles, to cast out the heathen false gods, or devils, out of their temples, out of men's hearts, and out of the bodies of those that are possessed with them, and so to bring down all other religions wheresoever Christianity enters.)  
5. Thine arrows are sharp 
‖ the people shall fall under thee) in the heart—  in the heart of the King's enemies, whereby the people fall under thee.  
Paraphrase. 5. Thy power shall be sufficient to bring down thy greatest enemies, and many shall feel the effects of it, being conquered by thee. (In the mystery, the grace of Christ shall come with great efficacy to the converting of Idolatrous heathens, and shall be mightily successful in bringing the Gentile world to subjection to his kingdom.)  
6. Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.  
Paraphrase. 6. The kingdom of the Messias is never to have an end: the Laws by which 'tis administered are admirably good and just, most agreeable to the dictates of true reason, and the nature of man, not seduced or corrupted with passion. And herein is Solomon a type of him: the kingdom of Judah, now settled on him▪ shall endure till the time of the Messiahs coming, and entering on his immutable kingdom. And they are divine laws, of Gods own prescribing, by which he shall administer his government.  
7. Thou lovest righteousness and hatest wickedness; therefore God thy God hath anointed thee with the oil of gladness above thy fellows.  
Paraphrase. 7. He hath earnestly espoused the cause of all goodness & justice, hath wrought by his precepts and promises and grace effectually, to bring the practice of all virtue into the world, and beareth a perfect hatred against vice, and by strict prohibitions, and threats of eternal hell, and by suffering himself upon the cross for our sins, (an example of God's great wrath against sin, choosing rather to punish it on his own Son, than to suffer it to go unpunished) hath laboured to cast that out of men's hearts: And therefore God the Father hath advanced and dignified him above all Angels and men, (see note on Matth. 26. c. and Act. 10.10.) exalted him to his own right hand, there to reign for ever, and to dispense his graces abundantly and freely into all men's hearts. Herein also was Solomon a type of the Messias, whose choice of wisdom, rather than of all secular wealth, was highly rewarded by God, beyond all other men.  
8. 
† Myrrh, Aloes and Cassia are all thy garments, from—  All thy garments smell of Myrrh, Aloes, and Cassia, out of the Ivory palaces, 
* wherein thou takest delight.  whereby they have made thee glad.  
Paraphrase. 8. This Bridegroom's garments are very richly perfumed, the odour of them comes out from the magnificent rooms wherein he takes pleasure, and so commonly resides in them. (And so the mystical Bridegroom Christ, his graces send forth a most fragrant perfume, most grateful and pleasant to all to whom they come.)  
9 King's daughters were 
‖ in thy train or magnificence.  among thy honourable women: upon thy right hand did stand the Queen in gold of Ophir.  
Paraphrase. 9 He is very magnificently attended, many royal beauties are in his train; and his Bride the Queen is placed at his right hand in the most glorious nuptial array. (Proportionably the faith of the Messias shall be received by many persons of great rank in the world, and the Church his spouse shall be advanced by him to a most flourishing condition.)  
10. Harken, O daughter, and consider, and incline thine ear: forget also thine own people, and thy father's house.  
Paraphrase. 10. It will now be happy for the Bride, if she will consider the true dignity she is advanced to, and the advantages she may reap by it; if she will utterly forsake the Idolatries wherein she hath been brought up in Egypt, (as the new-married spouse entering into a new family must relinquish all her old relations, and not preserve so much as her former name) and give up her faith and obedience uniformly to the law of the true God, which here is worshipped. (And so in the mystical sense, the Jews being assumed, after their many adulteries and divorces, unto that better wedlock, celebrated in the Gospel, must think themselves obliged to forget their old relations, all the rites of their law, nay, the distinctive marks of their extraction from the loins of Abraham, circumcision, etc. and so recommend themselves to their Lord and Bridegroom. And so generally they that will come to be members of the Christian Church, must forsake all their old wicked courses, and perform all diligent, faithful, cheerful obedience to the commands of Christ; or else they will be little the better for being Christians.)  
11. So shall the King greatly desire thy beauty; for he is thy Lord God, and worship thou him.  
Paraphrase. 11. So shall she become truly amiable to her husband, Solomon the King, the type of the Messias, that eternal son of God, who when he comes into the world, shall be the very God of heaven in our humane nature, and is therefore (he and none but he) to be adored by all men in the world, and so shall be acknowledged and worshipped by the Christian-Church (see Justin Martyr Dial. cum Tryph. p. 287. B.)  
12. And the daughter of Tyre shall be there with a gift; even the rich among the people shall entreat thy favour.  
Paraphrase. 12. The Tyrians shall bring him presents, (see 1 King. 5.) and so the greatest and most potent of his Neighbours shall court him, and be ambitious of his friendship. (And so shall the heathen people come in to the faith of Christ, and in process of time the Emperors and greatest Princes.  
13. The King's daughter is all glorious within; her clothing is of 
‖ eyes of gold.  wrought gold.  
Paraphrase. 13. The spouse being of a regal extraction, is a very accomplished person, both in respect of inward virtues and outward splendour and magnificence. (And such shall be the Christian Church, gathered first and made up of the pious faithful remnant of the Jews)  
14. She shall be brought unto the King in 
† embroidered raiment.  raiment of needlework: The virgins her companions that follow her shall be brought unto thee.  
Paraphrase. 14. She shall be conducted to the Bridegroom in a very sumptuous and glorious guise, and attended with her Bridemaids after the nuptial manner. (And this signifies the Church's glory; inward, from the graces of God, humility, charity, etc. with which it is content, without any others; and yet hath also the accession of outward, from the good Providence of God waiting over it, and advancing it to a very flourishing condition. Nor shall this Elder sister, the daughter of Zion, the Jewish believers, come single to these nuptials: But the Gentile Churches, a● virgins to accompany the Spouse, shall likewise come in to the faith, be presented to him a glorious Church, not having spot or wrinkle, or any such thing, but holy, and without blemish, Ephes. 5.17.)  
15. With gladness and rejoicing shall they be brought, and shall enter into the King's palace.  
Paraphrase. 15. And this shall be a very joyful and festival meeting. (And so shall the reception of the Christian faith in the heathen world, their entering into the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII.  Church, the palace, and house of God, and their giving themselves faederally to the obedience of Christ; there being no state of life in this world so blessed, and matter of so much inward real satisfaction and joy, as the life of a sincerely humble and charitable Christian.)  
16. In stead of thy fathers shall be thy children, whom thou mayst make Princes in all the 
* or land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth.  
Paraphrase. 16. As she parts with royal parents in Egypt, so now she shall be a mother of royal children; her posterity shall succeed in the kingdom of Judah. (And so in the antitype, Abraham by being disowned from being the father of the Jewish Synagogue, (circumcision the seal of that covenant being destroyed) shall not lose, but gain a better title to that name, enjoying the completion of that prophecy, which spoke him the father of many nations, and shall then be the Patriarch of the whole world of faithful persons; and the Jewish Synagogue, honoured before with the dignity of having a believing and righteous father, shall now be more highly honoured, in having a multitude of faithful and pious children, by Christ begotten, and by her brought forth unto God. And so likewise in respect to the Gentiles, in stead of Idolatrous ancestors, there shall be a succession of 
† just men shall be thy children, Chald.  pious Christians, which shall become governors of the Church, (so the first Converts were made Bishops over all the world)  
17. I will make thy Name to be remembered throughout all generations: therefore shall the people praise thee for ever and ever.  
Paraphrase. 17. This nuptial song shall perpetuate thy memory, and bring thee continual praise and honour among all posterities. And so shall the Church of Christ be for ever illustrious and visible upon the earth; and this very Psalms be looked on by Christians, as the description of these blessed spiritual espousals betwixt Christ and his Church.  

Annotations on Psalm XLV.  
Tit. Shoshannim] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six, in all probability signify instruments of six strings. The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assessors of the Sanhedrim, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a title of the Doctors of the Jews. The LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and seem to refer to the custom of alternate singing (of which we have spoken on Psal. 24. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) one verse by one, another by the other part of the choir; which alternation as it is not unfitly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so it might by them be thought to be noted by this word, deduced by them, as also by the Chaldee, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change or vary. Of the sons of Coreh see Psal. 42.1. of Maschil see Psal. 32. note a. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine plural from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it must signify the female or virgin friends, they that had the same respect to the Bride, as the friends of the Bridegroom had to him, John 3.29. (see note b. on that chapt.) These are the attendants of the solemnity, and their chief business is to increase and engage the love of the Bride to her Husband: And in their persons this Psalm is indicted, as if it were spoken by them, and so is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a canticle of these beloved, or friends of the Bride, the Bridemaids; the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the beloved, and so the Latin, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Inditing] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used only in this one place in Scripture, signifies ebullivit prae fervare, to boil or seethe out through excess of heat, is agreed by all: The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin eructavit the style ordinarily used of a spring or fountain; and so the Jewish Arab Interpreter renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which belongs to the springing forth of water, originally, but is applied to any new invention, or good thing, produced by the mind. So Abu Walid also would have it rendered, that so first his heart sent forth, and then his tongue altered what that produced or dictated. He observes also the affinity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the radicals are the same, only transposed, which signifies to swell forth or distil, as water out of an hill or rock. And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabic, without transposition, signifies motion or commotion; and so Kimchi renders the Hebrew word. And thus the word is deemed applicable to speech, which is thus sent out from the heart at the mouth, and is produced by the heat or motion of thoughts or meditation; my heart was hot within me, and the fire kindled, and at last I spoke with my tongue. But it is not improbable, that the metaphor should here be taken from boiling over the fire in a pot or pan, which is the way of dressing or preparing of meat. So the word signifies, and is by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferbuit, calefactus est: and from that notion of it we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a frying-pan, Leu. 7.9. that wherein the mincha or meat-offering was dressed with oil, v. 10. And to this it very well agrees, that a sacred hymn prepared by a Prophet, first composed by the spirit in his heart, then readily brought forth by his tongue, (which in that respect being here compared to the pen of a ready writer, agreeth also with another notion both of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for making haste) should be here expressed by a peace-offering, or sacrifice of thanksgiving, dressed with oil over the fire, whether fried or boiled, (the ebulliency denoted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being equal in both of them) and then by the sacrificer presented to God, Leu. 2.8. as this here is to the King in the next words. So that not questioning the original notion of the word for ebullivit, we may yet best express the metaphor here by preparing, which is a general word, common to the dressing of meat or offering, and to the composing of any hymn, which is the spiritual oblation, and is here part of the nuptial festival composed for the celebrating of it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verbum bonum in the vulgar, the good word, or speech, or matter, it will by analogy signify a festival hymn, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies laetus, as well as bonus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good day, is a festival day, a day of rejoicing, and the feast being a marriage feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good or festival hymn will be distinctly an Epithalamium. And then that which followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will be best literally rendered, my composures will I deliver, or recite to the King, (so the Chaldee exactly in the same form, reading only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  any kind of works, or composures.)  
V. 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And in thy Majesty] The fourth verse is literally to be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and prosper with thy honour or majesty, i. e. we wish it long continuance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ride upon the horses of the Kingdom; saith the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or upon the word, or business of truth— so the phrase signifies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being usually taken for matter, as well as words; and so the Chaldee here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the business: the word signifies a cause depending in debate, a contention, and then more generally negotium, tractatus; and accordingly so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here understood. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he, that is, saith the Chaldee, God shall teach thee terrible things with, or by thy right hand. Against this rendering there is but one objection, viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the feminine gender, and so cannot so well be spoken of God. Why then may it not belong to the immediate praecedents, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth, that all or any of those, i. e. God by them, shall teach him terrible things by his right hand; or, as the feminine is oft taken neutrally, his riding or engaging for the cause of these shall bring God's blessing upon him, and so cause him, or teach him to do these terrible things with his right hand? The LXXII. indeed read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the Chaldee suggests a more probable rendering.  
V. 5. Thine arrows] The fifth verse may most conveniently be read with a parenthesis; Thy arrows are sharp (then as an effect of that, [the people shall fall under thee] for that is an evidence of the sharpness of arrows, when men are thereby wounded and killed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or upon or against the heart of the enemy of the King; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those being the mark against which his shafts are directed, and the sharpness of them experimented upon them. This our last English designed in transposing the words, first, thine arrows are sharp in the heart of the King's enemies] and then [whereby the people fall under thee.] This the Jewish Arab agrees to, and for taking away the harshness of the parenthesis, transposeth the words in like manner, thus; And thine arrows being sharp fall into the heart of the King's enemies, and the nations fall under thee. So the Chaldee, having rendered the former part of the verse, [Thy arrows are brought out to slay armies, the people shall fall under thee] They then add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sons of thy bow, i. e. the arrows in the beginning of the verse, shall be sent against the heart of the King's enemies. Yet are these words capable of a rendering, without either transposing, or parenthesis, thus; Thine arrows are sharp, people shall fall under thee, in the midst of the King's enemies, i. e. being reached by thine arrows in the midst of thine enemy's armies. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart, is elsewhere used for the midst of a thing; as Deut. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart, i. e. the midst of heaven, and Exod. 15.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heart, i. e. the midst of the sea, so the heart of the earth, for the midst of it. And in the Arabic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is the proper style for middle or main body of an army.  
V. 6. Thy throne] The difficulty here is, to whom this verse and the following are literally and primarily appliable. And the doubt ariseth from the style, which is here enhanced from the King, to God. 'Tis true indeed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is sometimes applied to others besides God: 1. to the Gods of the Gentiles, who are so called Isa. 35.18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods of the nations: 2. to Angels, Psal. 86.8. Who is like to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gods? the Chaldee reads, among the high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Angels, transformed by them: 3. to divine and excellent men, Prophets, and Judges, or Princes, etc. So Exod. 22.28. Thou shalt not vilify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods] is explained by what follows, nor curse the ruler of thy people; and Exod. 21.6. his master shall bring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gods; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we duly render it, to the Judges; and Exod. 4.16. thou (Moses) shalt be to Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Prince, saith the Chaldee. And accordingly 'twere not strange for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be applied to King Solomon here. But the Apostle to the Hebrews c. 1.7. affirming expressly, that these words are spoken to Christ the Son of God; and the Targum interpreting the King v. 2. (and so the whole Psalm) of the Messias, and so Kimchi, Aben Ezra, and Jarchi also; It is not reasonable or safe to apply them to any other but him; and so to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the principal signification, wherein it is most frequently used for the one God of heaven and earth, and of him to understand these two verses, as also v. 11. allowing to Solomon only an imperfect, limited, partial sense of them, as he was a type of this Messias. Which may well be reconcileable with the understanding the rest of this Psalm literally of Solomon, and only mystically of Christ; it being not unfrequent with Prophets of the old Testament, speaking of some other matter mystically referring to Christ, but immediately to somewhat of present concernment, to be carried by the Divine Spirit, whereby they were acted, to speak immediately of Christ. Of this see Justin Martyr in his Dialogue with Tryphon the Jew, p. 287. where he concludes from this testimony, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he was to be worshipped, being God and Christ, v. 11. As also S. Augustine de Civ. Dei, l. 17. c. 16.  
V. 8. Made thee glad] The former part of v. 8. being read, as it lies in the Hebrew, Myrrh and Aloes and Cassia all thy clothes, i. e. they are so perfumed with these odours, as if they were nothing else; that which follows will be clear also, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the palaces of tooth, thereby, saith the Chaldee, meaning the Elephant's tooth brought from Armenia, (it may more probably be said from Africa) with which it seems their choice rooms were beautified (of this Solomon's throne is said to be made, 1 King. 10.18. and so Ahab made an Ivory house, 1 King. 22.39.) from which as the bridegroom passeth, or from whence, as he abideth therein, his garments yield this high perfume over all the adjoining rooms. As for that which is added in the close, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with which they have delighted thee] it must be understood according to the vulgar Hebraisme, oft taken notice of (see Luk. 16. note b.) they have delighted thee, i. e. thou art delighted or pleased with them.  
V. 9 Thy honourable] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretiosus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  honorabilis fuit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour, glory, splendour; and so here in the plural, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or among thy splendours, thy honours, thy ornaments, i. e. thy magnificent train. The LXXII. renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in thy honour, to this sense clearly.  
V. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Of wrought gold] Of the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse, this only need be observed: that the former signifies ocellare, to work a garment full of eyes, which eyes being here of gold, are probably such as are with us called oes, as being of the form of an eye; the latter is to paint with a needle, i. e. to work upon cloth etc. divers colours and figures, to embroider with several coloured silks, thereby imitating the various plumes of birds, from whence those artificers are called plumarii. (See the learned Nic. Fuller Miscell. l. 1. c. 20.)    

The Forty Sixth PSALM.  
TO the chief Musician for the sons of Corah, a song upon Alamoth.  
Paraphrase. The forty sixth Psalm is a profession of all trust and confidence in God, and seems to have been written in the time of that tranquillity which is mentioned 2 Sam. 8.5. 1 Chron. 18.14. And was committed to the Praefect of the Music, to be sung by the posterity of Corah, to the tune known by the title of Alamoth.  
1. God is our refuge and strength, a very 
‖ ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  present help in trouble.  
Paraphrase. 1. All our hope and trust is in God, from whom all our aid and auxiliaries must be expected, and fetched down by our daily and constant prayers; wherein if we continue faithful and diligent, he will never fail to answer, and be found by us, being always ready at hand, in time of distress, to succour those that thus seek him.  
2. Therefore will we not fear, though the earth be removed, and though the mountains be carried into the 
† heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  midst of the sea:  
Paraphrase. 2. This gives us courage in all that can befall us, be our state never so much worse than already 'tis; in time of the most formidable concussion of our armies, (proportionable to the terriblest earthquake) in time of the most visible unavoidable danger, (such as it would be, if the ground we stand on were removed from its stable foundation, and cast into the midst of the sea, and then ready to sink the next minute, and to be ingulphed in that abyss.  
3. Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.  
Paraphrase. 4. When our enemies both threaten, and act most proudly and arrogantly, and accordingly are ready to strike a terror into the valiantest heart among us;  
4. 
* The streams of the river, or, The river by his streams. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  There is a river, the stream whereof shall make glad the city of God, the holy place of the Tabernacles of the most High.  
Paraphrase. 4. Yet shall the people of God enjoy tranquillity and delight in him, fetch continual matter of pleasure and refreshment from him: the contemptible trenches of the brook Geon, which water Jerusalem, (the waters of Siloah that go softly, Isai. 8.6.) shall not envy the proudest swelling streams, as having the supreme Creator and Governor of the world in a peculiar manner resident among them.  
5. God is in the midst of her, she shall not be moved: God shall help her, 
‖ at the appearing of the morning.  and that right early.  
Paraphrase. 5. This special favourable providential presence of God is a ground of the greatest security: when ever calamity or danger approaches, he comes instantly and seasonably to their relief, as to the Israelites he did, Exod. 14.23.  
6. The heathen raged, the Kingdoms were moved: he uttered his voice, the earth melted.  
Paraphrase. 6. When the Philistims and other heathen nations about us began to threaten, and prepare war against us, God interposed his hand, declared his good pleasure and favour toward us, (as discernibly as if it had been by voice from heaven, or by a thunderbolt shot out from the clouds;) and presenly they were all discomfited, and dispersed, (as when a flash of lightning or thunderbolt melts or dissolves any thing.  
7. The Lord of hosts is with us, the God of Jacob is our 
‖ fortress, or, high place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  refuge. Selah.  
Paraphrase. 7. Thus is God's presence among us our security. he being the Lord to whom all armeiss are subject, the strong tower or fortress, to whom we may safely retire in whatsoever difficulty or danger.  
8. Come, behold the works of the Lord, what desolation he hath made in the earth.  
Paraphrase. 8. 'Tis worthy of consideration to all, what remarkable judgements God hath shown upon the heathen nations about us, that have set themselves hostilely against us, what strange destructions and desolations he hath wrought among them.  
9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the 
† shields.  chariot in the fire.  
Paraphrase. 9 'Tis he that loveth charity and peace among men, and therefore discomfiteth those that are hostilely disposed, and 'tis not all their military provisions will secure them: when he pleaseth to interpose himself, he presently brings all to nought, as if a consuming fire were come amongst them.  
10. Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.  
Paraphrase. 10. This therefore may teach the wicked and heathen people, what is most prudent for them, even to give over their hostilities, to lay down their arms taken up against the people of God. For 'tis certain, they shall not finally prosper; God will subdue all their prowess, and magnify himself upon them, and demonstrate that there is nothing gained by resisting of him:  
11. The Lord of hosts is with us, the God of Jacob is our 
* high place, or fortress.  refuge. Selah.  
Paraphrase. 11. Nor consequently by opposing of those with whom God is present, to support and relieve them in all their dangers.  

Annotations on Psalm XLVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Alamoth] This Alamoth we find mentioned 1 Chron. 15.20. where in bringing up the Ark from Obed-Edom, the singers Heman, Asaph and Ethan, i. e. these sons of Corah here mentioned, were appointed to sound with Cymbals of brass, and Zechariah, etc. with Psalteries on Alamoth, and Mattathias, etc. with harps on the Sheminith, or the eighth to excel, or oversee (see note on Psal. 4.a.) what it is, Chimchi informs us upon Psal. 3. the name of a tune, or melody, or musical key, to which this Psalm was set, and to be sung by the sons of Corah. And considering that Psal. 9 entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not improbable that this should refer to that, and being set to the same key or tune, be said to be a song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon this tune, so called, and vulgarly then known by that title. The LXXII. referring to the notion of the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occultavit, render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the hidden; and the Latin, pro arcanis: and the rest of the ancient Interpreters take the same course; the Chaldee referring it to Coreh, and those that were hidden, i. e. swallowed up, by the earth with him, whilst these sons of Coreh escaped; as if the mention of the sons of Coreh in the title, by whom this song was to be sung, referred the whole Psalm to that story. Accordingly verse 2. when the Hebrew reads, Though the earth be removed, they paraphrase it [When our Fathers were changed from the earth.]  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Right early] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to, and how 'tis to be rendered, is not agreed on by Interpreters. 'Tis ordinarily joined in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is then to be rendered with it, in, or at the morning's appearing. And this will certainly be the sense of it, if we compare it with other places, where the same phrase is used; as Ex. 14.27. the sea returned to his strength, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the appearing of the morning, we render, when the morning appeared, LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, toward day. So Judg. 19.26. we read in the dawning of the day, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, early in the morning. Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24.63. at the appearing of the evening, or at eventide, and Deut. 23.12. When evening cometh on, or looketh toward. And being here spoken of God's aids afforded to his people, it may either allude to that deliverance, Exod. 14.27. where at the appearing of the morning the sea returned for the drowning of the Egyptians; or else be a proverbial speech, for an opportune and seasonable deliverance, because that then afforded to the Israelites was such, as [in the mount it shall be seen] is proverbially used in this sense. Aben Ezra seems to like the rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day, i. e. as oft as the morn appears; and so the Jewish Arab Interpreter, according to the return or course of the day daily. But the Syriack, according to the notion of it in those other places, Exod. 14. etc. express it clearly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the time or season of the morning; and so the Chaldee, by their paraphrase, [the Lord will aid her with the justice of Abraham who prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning season] appear to have understood it; and so Kimchi, at the approach of the morning of deliverance, after the night of affliction. Which well acordeth with the style of S. Paul, Rom. 13.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the night is gone over or passed, and the day approacheth, meaning the night of persecution, and the day of relief or rescue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their deliverance, v. 11. The copies of the LXXII. vary in this place; some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin seem to have read, and render, mane dilu●ulo, in the morning at the dawning of light, and perhaps our English from thence have their [right early,] but the Roman, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with his countenance. But indeed neither of these seem to be their original reading, but a third composed between both these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by his countenance in the morning, as rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially, in the morning; by this means probably applying it to God, that he would help her by his countenance, or by looking upon her: but that would better answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which here we have, and therefore the rendering will still be most proper [at the morning's appearing, or] when the morning appeareth.  
V. 9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Chariot] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round or circular; and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel, and by Synecdoche a Chariot, Num. 7. and Gen 46. But it signifies also a shield or buckler, as being round also; and so 'tis rendered by the Chaldee here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round shields, and by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shields. And so it is most probable, being joined here with how and spear, weapons of war, the military Chariots, which alone can be thought to be respected here, being constantly expressed by another word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

The Forty Seventh PSALM.  
TO the chief Musician, A Psalm for the sons of Coreh.  
Paraphrase. The forty seventh Psalm is a summons and invitation to all to bless and acknowledge God in his power and mercy, expressed remarkably to the Jews in subduing the heathen nations about them, but mystically to the Christian Church, in bringing the Potentates of the world to be members of it. It was committed to the Praefect of the Music, to be sung by the posterity of Coreh, and probably to be sung at the solemn feasts when the whole nation of the Jews assembled to the house of God at Jerusalem.  
1. O clap your hands, all ye people; shout unto God with the voice of trumpet.  
Paraphrase. 1. Let all the servants of God praise and magnify him, recount his acts of power and mercy afforded to us, solemnize the victories which he hath wrought for us with triumphs and ovations and jubilees.  
2. For the Lord most high is terrible; he is a great King over all the earth.  
Paraphrase. 2. For the God of Israel is the only powerful God, most formidable to all his, and his Church's enemies, the only Ruler of all the world.  
3. He 
† or hath subdued.  shall subdue the people under us, and the nations under our feet.  
Paraphrase. 3. It hath been his immediate and peculiar work, to subject the Canaanites and the rest of the seven nations, and give us possession of their lands, and to suppress the Philistims and the other adjoining nations also.  
4. He 
† or hath chosen—  shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah.  
Paraphrase. 4. It hath been his free act of mercy, grace and goodness, to seek out and espy, Ezek. 20.6. for us of the seed of Jacob so rich a portion, and withal to afford us the benefit of his sanctuary, that excellence of our strength, Ezek. 24.21. and herein to advance us above all other people of the world, out of his mere love and favour to us.  
5. God is gone up with a shout, the Lord with the sound of a trumpet.  
Paraphrase. 5. He hath a peculiar presence in that place where his people assemble to his service. And so the serving him there is another matter of triumphant joy to the pious man; the shout and the trumpet call men together thither, and so attend that, as they do the triumphs of a conqueror.  
6. Sing praises to God, sing praises: sing praises to our King, sing praises.  
Paraphrase. 6. Let us therefore all join in the continual magnifying of him, as of our God, which hath chosen us to himself, and as of our King that hath most prosperously fought all our battles for us, and now in peace expects our offerings of peace, to be honoured and praised by us.  
7. For God is the King of all the earth: sing ye praises with understanding.  
Paraphrase. 7. He is the supreme Governor of all the world, and is therefore duly to be acknowledged and glorified by all.  
8. God reigneth over the heathen: God sitteth upon the throne of his holiness.  
Paraphrase. 8. He hath signally subdued the Idolatrous heathen nations, subjected them to the throne of David, and among his own people the Jews he exhibits himself in a divine and powerful manner in the Sanctuary, the place of our assembling, and his constant residence. (In the mystical sense, He will subject the heathen world to the faith of Christ, and exercise a spiritual dominion in their hearts.)  
9 The Princes of the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  people are gathered together, even the people of the God of Abraham: for the shields of the earth 
‖ are the Lords.  belong unto God; he is greatly exalted.  
Paraphrase. 9 And thither do the rulers of the tribes, and all the people of Israel assemble at the appointed times of his service, the solemn feasts, so many times a year: and though at such times the country be left naked, and in a manner desolate, no company remaining at their houses to guard them from the violence of the neighbouring nations; yet hath God undertaken to protect them from all invasion, having promised that none should desire their land, when they went up to the place that he should choose, Exod. 34.24. And this he hath signally made good, working in the hearts of all the adjacent heathen a great dread and awe of us. (In the mystical sense is further contained a prediction, that the Jews that stood out against Christ should at length come in, many of them, and receive the faith, some before the destruction by Titus, others in Adrian's time, at which time the whole nation became Christian, (see note on Revel. 2. f.) and not only they, but the heathen nations also, who should universally come in to Christ, become Christian.) And this both in the first literal, and sublimer mystical sense, is to be looked on as a signal act of God's power and providence, and so to be acknowledged by all.  

Annotations on Psal. XLVII.  
3. He shall subdue] 'Tis so frequent for the future to be used in the preter tense, and the matter doth so signally direct it to do so here v. 4. and 5. that it is strange any interpreters should retain the future sense in their rendering. The place belongs evidently to Gods giving the land of Canaan to the Isarelites, and that sure was passed at the writing of the Psalm; and accordingly the LXXII. render it in both verses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he hath subdued, v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath chosen, v. 4. There is nothing then of farther difficulty to be here explicated, unless it be, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellence, magnificence, pride, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being high or excellent, doth here denote that excellent portion, that fat and fruitful land, which God had chosen for the Israelites to possess, they and their posterity; but especially the place of God's public worship among them, which is styled the excellence of their strength, that which secured to them all their victories over their enemies, and the desire of their eyes, Ezek. 24.21. a privilege which of all others ought to be most precious, and desirable to them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. With understanding] 'Tis ordinarily resolved, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies with understanding: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a good understanding, saith the Chaldee: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intelligently, say the LXXII. and sapienter, wisely, the Latin. But the word being a noun, is not elsewhere to be found adverbially, and is therefore by the interlinear rendered intelligens. But neither will that without much streining be fitted to accord with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing ye, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the plural. It is not therefore improbable, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so oft used in the titles of the Psalms, for the name of a tune or key in Music, (See note on Psal. 32. a.) should here also be taken in that sense, being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing praises to God in that tune or key, which was then well known by that title. But this being only a conjecture, 'tis sufficient here to have thus mentioned it, and no more.  
V. 9 People] This last verse is thought capable of some variety of rendering, first in respect of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people. This the LXXII. appear to have read with Chir●c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so have rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with: and the Latin follows them, cum Deo Abraham, with the God of Abraham. But passing by this, and taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a noun, 'tis yet not improbable, that it should be read in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Dative case, thus, the Princes of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were aggregated or joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the people of the God of Abraham, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  populo, saith the Interlinear, i. e. to the Jews. And then still the LXXII. their rendering will be as to the sense expressive enough, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Princes of the people have been joined with the God of Abraham: for that is in sense exactly the same with joining with the Jews, who worshipped that God; as it was all one to be a proselyte to God, and a proselyte to the Jews, and as it is all one to associate and join with Christ, and with Christians. Lastly, it may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the nominative, or perhaps the genitive case, and joined by opposition either to the Princes or the people foregoing, as in our English, The Princes of the people, even the people— And so the Chaldee render it, The princes of the people are assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that are faithful to the God of Abraham; and thus 'twill note the whole nation of the Jews, as many as continue constant to that obedience, and that worship which God hath by law established among them. And thus will the words fitly and literally be understood, in reference to the universal assembling of all the nation of the Jews at the feasts at Jerusalem, Princes and people together, the whole people of Israel, or children of Abraham: and to that will belong what follows, concerning the shields of the earth, or land, howsoever we understand them. The words seem capable of a double interpretation. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shields of the earth] be taken literally, for the instruments of protection and preservation, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord] will signify, that all such means of safeguard, wherein the whole land can be concerned, are in God's power, and at his command or disposing, so that he can surely give what he hath promised, the most perfect defence and safety to them that in obedience to him resort to Jerusalem to worship, and leave no number of men at home to defend their country from invasions. But both the Jewish-Arab Interpreter, and Abu-Walid, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shields of the earth, will have here meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noblest of men, and chief of them. And so also Aben Ezra, and Kimchi; and so the word is used, Hos. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her shields: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her great men, say the Chaldee; and we rightly render it, her Rulers. And so here, though the Chaldee render it literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shields, yet the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Latin doth not rightly render territoria, the territories of the earth: it signifies the dominions or powers (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or principality, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold, to possess) and so the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mighty of the land are God's; not as the Latin, dii fortes terrae, the strong Gods of the land, (sure it should be Dei, answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but the mighty of the land are God's, in the sense as Rev. 11.15. we read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the kingdoms of the world became our Lords, i. e. were converted to Christ, (see note on Rev. 11. f.) And then, as there it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he, i. e. God or Christ, shall reign for ever and ever; so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he, i. e. God, is highly exalted: not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, as the LXXII. and Latin, and others from thence; but as the Chaldee and Syriack, in the singular, God is exalted, as ver. 8. God reigneth over the heathen, and ver. 7. God is the King of all the earth; God being then said to be exalted and to reign, when men come in to acknowledge and obey him. And this will be most fully understood in the prophetical meaning of the words, as they had a larger completion under Christ, at the conversion of the Jews and Gentiles also, for that is the assembling both of, and to the people of the God of Abraham, that Father of the faithful, whose mystical or spiritual Children are styled the people of God, by way of eminence, and the conversion of heathens or incredulous Jews into such, is the reigning of God or Christ among them.    

The Forty Eighth PSALM.  
A Song and Psalm for the sons of Corah.  
Paraphrase. The forty eighth Psalm is a Hymn in honour of Jerusalem, as particularly chosen for the place of God's worship, and so defended by his more immediate care from all hostilities of invading enemies; a cheerful form of singing lauds to God, particularly for that mercy of permitting men to meet in his solemn service, (and so in the mystical sense, an acknowledgement of his glorious mercies afforded to the Church of Christians under the Gospel) the greatest dignation in the world. It seems to have been composed after some signal defeat of an invading army, v. 4. and was appointed to be sung by the posterity of Coreh, in the 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII.  Monday service.  
1. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness.  
Paraphrase. 1. The God of Israel is a God of all power and Majesty, and so hath illustriously showed himself to that people which he hath chosen to himself; and therefore ought in all reason to be solemnly adored and magnified by all the inhabitants of this land, by bringing up their offerings to Jerusalem, that place where he hath ordained to be worshipped.  
2. Beautiful for situation, the joy of the whole earth is Mount Zion, 
‖ on the North side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  on the sides of the North, the city of the great King.  
Paraphrase. 2. The hill of Zion, where the Ark is now placed, and the service of God is performed, is in itself a most pleasant delightful place; the situation very advantageous for beauty, the most delectable of any in the whole land. It is on the North side of Jerusalem, and so fenceth it from the most boisterous winds; and God the King of all the earth in a most signal manner inhabits and presentiates himself there. And so in the mystical sense, the being a member of the Church of Christ is in many regards a delightful state, much more prizable by any rational considering man, than all the pleasures and advantages of sin; 'tis a guard from the fiercest temptations, and hath the blessing and gracious presence of God always adjoined to it.)  
3. God is known in her palaces for a refuge.  
Paraphrase. 3. Here in this fort of Zion, this high and fair building, is the solemn residence of the Ark of the Covenant, and so of God himself, who it to be worshipped and consulted there, and from thence gives relief to all that address themselves to him there.  
4. For lo the Kings were assembled, they passed by together.  
Paraphrase. 4. Of this we have had a late eminent experience. For when the Kings of the heathens round about us confederated, and joined both their counsels and forces against the people of God, in fine they departed without any attempt. (See note on Psal. 42. c.)  
5. They saw it, and so they marvelled: they were troubled, and 
† affrighted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hasted away.  
Paraphrase. 5. They soon discerned Gods taking our parts, were astonished at it, and in great perturbation and disorder fled away, seeing the 
* Chald.  wonders and signs that were wrought by God for us, and against them.  
6. Fear took hold upon them 
* there was pain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there and pain, as of a woman in travel.  
Paraphrase. 6. The terrors that vehemently and suddenly surprised them, cannot better be expressed, than by the pangs and throws of a woman bringing forth.  
7. Thou breakest the ships of Tarshish with an East wind.  
Paraphrase. 5. Thus when thou pleasest; thou disappointest the Tyrian merchants, when they come home with their lading of gold and silver, and other metals, as rich as the most prosperous voyage can make them; a wind of thy sending shatters their fleet, and casts them away, and their wealth with them.  
8. As we have heard, so we have seen in the city of the Lord of hosts, in the city of our God: God will establish it for ever. Selah.  
Paraphrase. 8. And so in all other things God doth magnify his power and mercy to his people: the promises which he hath made to Abraham are fulfilled on us, and so will certainly be performed to all that follow and adhere to the faith of Abraham, to the Jewish first, and (on their defection) to the Christian Church to the end of the world.  
9 We have 
‖ awaited  thought of thy loving kindness, O God, in the midst of the Temple.  
Paraphrase. 9 To thee, whensoever we have wanted any thing, hath been our constant resort and address; we have diligently made our prayers to thee in thy appointed place of hearing requests, and then quietly attending thy time, with full confidence of a seasonable audience from thee, we have never been disappointed.  
10. According to thy Name, O God, so is thy praise unto the ends of the earth: 
† or righteousness consecrateth thee.  Thy right hand is full of righteousness.  
Paraphrase. 11. Thy Name is spoken of over all the world, and wherever the mention of it is come, men admire and celebrate thy glorious works of mercy to thy people, Innumerable are the acts of goodness which have been wrought by thy right hand, through the special interposition of thy power for us thy unworthy servants, and thereby art thou set out most holy and most renowned in the eyes of all men, thy justice and thy mercy being for ever discernible in the exercise of thy power.  
11. Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgements.  
Paraphrase. 11. Let Jerusalem the Metropolis, and all the lesser cities of Judah, and the people therein, join all in a festival celebration of thy great and wondrous works of deliverance, and all sorts of blessings which God hath afforded them.  
12. Walk about Zion, and go round about her; tell the towers thereof.  
Paraphrase. 12. There is nothing so deserving our solemnest meditations as this goodness of God unto his people, exhibited in his Sanctuary, in answer to their prayers. A man may very comfortably and profitably spend all his time in contemplation of it, walking about the city, and seeing whether God have not exactly guarded it, not any one tower of it demolished; but especially considering this his Sanctuary on the hill of Zion, surveighing the very external fabric, numbering the towers of it as emblems, but very imperfect ones, of the lustre and magnificence of that God that inhabits there, and from thence signally answers the prayers of his people.  
13. Mark ye well her bulwarks, 
‖ divide, sever, distribute.  consider her palaces, that ye may 
† number them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tell it to the generations following.  
Paraphrase. 13. Spend your time in a diligent consideration of the fortifications and stately lofty buildings thereof, survey them severally; that ye may be able perfectly to decipher them to posterity: and by that imperfect measure, think what a powerful and admirable Deity it is that inhabits there, and what a glorious Church he will provide himself in the days of the Messias, of which this is but a dark, feeble adumbration.  
14. For this God is our God for ever and ever; he shall be our guide unto death.  
Paraphrase. 14. Let us therefore all praise and magnify this glorious God of Israel, and adhere constantly to him, in despite of whatsoever temptations to withdraw us from him, and he guided and ruled by him to the end of our lives.  

Annotations on Psalm XLVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Beautiful for situation] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair in situation, (in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a clime, or province, or tract of ground) the Roman LXXII. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some other ancient Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so Apollinaris hath it; and (as the Latin of that) S. Augustine and S. Ambrose read dilatans, dilating. This latter may not improbably have respect to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, usual in the Misneh for the boughs or top branches of a tree; which some of the Jews also would have take place here, as comparing Zion to a beautiful well-spreading tree. But the vulgar hath fundatur: which though it imperfectly expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet it seems rather to respect that then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and gives us reason to read it otherwise than the ordinary copies now will have it, neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Roman, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 
* Concord. T. 11. p. 286.  Kircher, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an adjective neuter, agreeing with [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hill of Zion] for which again the ordinary copies read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hills. That these two errors of the Scribe are thus to be amended, appears by the Latin, Fundatur— mons Zion, the mount Zion is founded, rooting and founding being so near in sense, that there can be no doubt, but they thus rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And of this rendering the account also may most probably be fetched from the forementioned notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for boughs: for though the boughs be contrary to the root, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet the well settling of the roots being the cause of the flourishing of the boughs, the one may pass for a periphrasis of the other. But the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a clime, or tract of ground, may well be accepted; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be no more then among us Bellofitum, fair in situation. And to this also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well accord, the situation being not unfitly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, root, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a denotation of the beauty. But of this the Latin fundatur] is not expressive. Here follows in our reading of the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imitated also by the Latin exultatione. But here also 'tis not improbable the Copies of the LXXII. are corrupt, being so easily changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rejoicing, or a kind of rejoicing of the whole earth, as the Syriack, as well as the Chaldee, literally render. And that being admitted, the LXXII. which are now remote enough, will be exactly answerable to the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The hill of Zion is well rooted, or well seated, the perfection of beauty, Psal. 50.2. Lam. 11.15. (built very advantageously in respect of Situation) the joy of the whole land; so again Jerusalem is styled Lam. 11.15. the sides (literally according to the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the North, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. on the north side of Jerusalem—  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phalag. l. 3. c. 6. and Canaan l. 1. c 34.  V. 7. Tarsis] Of Tarsis, what place it is, and how variously interpreted by the Ancients, is set down at large by the learned Bochart, whose opinion of it he hath solemnly confirmed▪ viz. that it belonged to Spain near to Gadir or Gades (now softened into Cades) and was the same that Authors call Tartessis or Tartessus, a most opulent place (by the Poets therefore turned into the Elysian fields) and by Geographers called Hercules pillars, beyond which was no Passing. That in this place were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mines of Gold and Silver, see Stephanus Byzant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a city of Tartessia, saith he, i. e. Tarshis, who adds Tinn also in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Strabo both brass and iron, of which sorts, as also of silver, 
Geogr. l. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, there is neither so much, nor so good as yet discovered to be in any part of the earth. Hence was i● that the Phoenicians, i. e. the old inhabitants of Canaan, ejected by Josuah, and retired up to the Sea side, to Tyre and Sidon, and setting up for Navigation and Merchandise, made their very successful Voyages thither, 
Bib. l. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Diodorus Siculus out of Posidonius, buying Silver at the very cheap rate of other mean Commodities which they carried with them. The one known place in Aristotle, 
* Basil. Ed. p. 553. e.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. will make all farther Testimonies unnecessary: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉· They say the first Phoenicians (which he carefully by the word [first] distinguishes from those which in the following words he styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Phoenicians that inhabit Gadir or Gades, i. e. Cades, for this was after these first Phoenicians made these successful Voyages) sailed to Tartessus, and brought back their Ships fraught with so much Silver, which they bought for Oil, and other such mean lading, that they could neither carry nor would receive any more, but were forced at their departure to make all their Utensils of Silver, and even their very Anchors. This which hath been said, as it gives a clear account of that Character of Tarshis given Ezech. 27.12. Tarshish was thy merchant (with whom thou, i. e. Tyre or Phoenicia tradedst) by reason of the multitude of all kind of Riches, with Silver, Iron, Tin and Led they traded in thy Fairs; so it renders us the reason of this phrase here, the Ships of Tarshis, viz. those that the Phoenicians or Tyrians, the next borderers on Israel, used in fetching in all their wealth from those remote parts, and therefore were excellently well built by those great Navigators, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Homer. Odies. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— saith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 117.  Dionysius, the Phoenicians famous for shipping, who first exercised that trade of Navigation, and so of merchandise by Sea. 
Ibid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) These Ships of theirs, the only tools and instruments of their wealthy trading, God when he pleases, splits upon a rock, tosseth and breaks to pieces by a contemptible despicable means, by a wind, which no man knows whence, or on what errand it comes, which there is no preventing, or appeasing, or flying from, but comes of a sudden, and shatters the Ships, doth great execution among them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the LXXII. a violent blast, such, it seems, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the East wind was wont to be in those parts; so we have Exod. 14.21. a strong East wind, such as made the Sea go back, and turned the Channel into dry land, as there it follows. And Job 27.21. with the tempests and storm hurling him out of his place, is joined, the East wind carrieth him away, and he departeth. So Jer. 18.17. I will scatter them as with an East wind, to note a most violent scattering; as Isai. 27.8. the day of the East wind is a terrible day, and Hab. 1.9. they shall come all for violence, they shall sup up as the East wind. All evident testimonies, that the LXXII. their paraphrase was very reasonable, whilst for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East wind, they read, a violent blast, the means by which God thus disappoints the greedy Phoenician merchants.  
V. 9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Have thought] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belong all to the same signification, of quiet, rest, silence, patient expecting, thinking, considering, and must be determined to any of these senses by the context. And here that of expecting or patient waiting with affiance in him, and without all distrust or repining at his delays, seems to be most proper for it. For coming to the Sanctuary to pray for mercy, 'tis most agreeable to say, we wait for it there, as in the place where he hath promised to afford it, in return to prayers. The Syriack renders it, we hoped; the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we expected. What follows in their ordinary Coples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the midst of the people, and so is followed by the Arabic and Aethiopick, is doubtless an error of the Scribe, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sanctuary; and so appears by the Latin and Syriack, who both seem to follow the LXXII. and yet render it Temple.  
V. 10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Righteousness] The acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for charity and mercy and loving kindness, is so ordinary, that it needs only to be mentioned here, for the clearing the sense of this verse, (which then flows currently) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness fills thy right hand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or consecrates thee, for so filling the hand constantly signifies in the Hebrew idiom, (from that ceremony in the Law at the consecration of a Priest to fill his hands with parts of the sacrifices) and is oft rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to consecrate, Exod. 29.9. and 35. and elsewhere.  
V. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Consider] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to exalt, but in the Chaldee notion of it, to divide or distinguish; and so the LXXII. here render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, distribute, separate each from other, which in things that cohere, is necessary to be done, or else it will be impossible to number them exactly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Unto death] There is little reason to doubt, but the right reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death. Yet 'tis probable the Chaldee, who render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the days of our childhood, did read it in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies childhood. But the dividing it into two words, which is exactly rendered, to or till death, is acknowledged by Kimchi among the Jews, and followed by S. Jerome, and best accords with the antecedent, he is our God for ever: and 'tis possible, the Chaldee being not a version but a paraphrase, might from the affinity of these two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make choice of this expression, not as a literal rendering of the word, but as that which competently secured the sense, [from our youth] signifying [from the beginning to the end of our life;] and so likewise, that the LXXII. who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, did not read either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secula, as 'tis conceived, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the feminine, to that sense, but indeed rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death] by that other phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for ages, or for ever, the end of our life being the conclusion of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our age, or our ever. Yet after all this, the Jewish Arab Interpreter doth profestly take it for one word, deriving it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and renders the paraphrase, he shall reduce or restore us to the state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of childhood or youth, i. e. return us to the condition from whence we are fallen. But the whole Psalm being an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or song of triumph, and having nothing of sadness in it, cannot so fitly end with such hopes of restitution only. The confidence of persevering in their present state of joy, and so of God's guidance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death, is more agreeable to it. The Syriacks reading is more plausible, he shall lead us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above from death.    

The Forty Ninth PSALM.  
TO the chief Musician, a Psalm for the sons of Coreh.  
Paraphrase. The forty ninth Psalm is a consolation against the terrors of death, in time of old age or sickness, and withal a meditation of the transitoriness of all worldly greatness and prosperities here, which are so sure to fade suddenly. It was committed to the Perfect of the Music to be sung by the posterity of Coreh.  
1. Hear this all ye people; give ear all ye inhabitants of the world,  
2. Both low and high, rich and poor together.  
Paraphrase. 1, 2. The matter of this ensuing Psalm is very fit meditation for all sorts of people in the world, Jews and Gentiles, of the meaner and poorer, and of the nobler and wealthier rank;  
3. My mouth shall speak 
‖ wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of wisdom; and the meditation of my heart 
† understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall be of understanding.  
Paraphrase. 3. Being that which I have learned from God, and consequently is not of certain truth only, but most valuable and profitable to be considered by all, much more for our turns, than any secular wisdom of the subtlest worlding: This therefore shall be the subject of my compositions at this time.  
4. I will incline mine ear to a parable; I will open my dark saying upon the harp.  
Paraphrase. 4. And I will perform it carefully, weigh it as exactly as I can, do as Musicians do, when they tune their instruments, lay their ear close to them, that, if there be any harshness or unevenness in the sound, they may discern it; so will I carefully observe my present composure, being on a matter well worth every man's heeding, and therefore I will set it to the harp, by that means to sweeten and instil it into all minds. And this is the sum of it by way of answer to this question.  
5. Wherefore should I fear in the days of evil, when the 
* evil  iniquity of my heels shall compass me about?  
Paraphrase. 5. When days of sadness, and the discomforts of old age approach, and make their close siege about men, and death itself is just ready to seize upon and devour them, can this be any real matter of terror to a truly pious man, that hath placed all his trust and confidence in God? Undoubtedly it cannot. Or wherefore should I subject myself to those terrors which are apt to haunt men at such times?  
6. 
‖ Confident men boast themselves in their wealth, and the—  They that trust in wealth, and boast themselves in the multitude of their riches,  
7. 
† One shall not by any means redeem, man shall not give his ransom to God.  None of them can by any means redeem his brother, nor give to God a ransom for him;  
8. (For the redemption of the soul 
* shall be precious, and shall cease—  is precious, and it ceaseth for ever)  
9 
‖ He shall yet live.  That he should still live for ever, and not see corruption.  
Paraphrase. 6, 7, 8, 9 'Tis ordinary for the bold temerarious confident men of the world to place their full trust in wealth, and never fear any thing else, if they have but abundance of that. But 'tis not in their power to rescue either any other, or themselves from death. This sentence which sin brought into the world, will certainly pass on the richest and proudest and stoutest of them; none can ever buy his own, or any other man's immunity or liberty from this▪ so as to be quit from ever dying: That indeed of immortal duration, being a gem of too great a price for all the wealth in the world to purchase: there is but one way of coming to it, and that is by death and resurrection, and that also is the work of the Messias, who by dying once, offering one single sacrifice for him, never to be repeated, Heb. 9.25, 26. and 10.13. shall overcome death, work an eternal redemption, Heb. 9.11. and then fit down at the right hand of God, Heb. 10.12. and there live and reign for ever. This he shall do in the fullness of time, in the end of the age, then coming in the flesh to achieve this victory, and more fully in the end of the world, when he shall call all that are dead out of their graves to judgement, on which shall follow an everlasting life.  
10. For he 
‖ shall see the wise die, together shall the fool and brute perish  seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to 
* 〈◊〉 strangers.  others.  
Paraphrase. 10. Mean while the most pious virtuous men must expect to die, their piety, the one true wisdom, will not rescue them from that which Christ himself God's eternal wisdom shall once taste. As for wicked men, whose irrational folly hath equalled them to brute beasts, 'tis certain the same fate expects them: their souls being so little removed above that of a beast, 'tis less wonder that they should die as a beast doth; and though they may be thought by themselves or others to have provided against this danger, to have fenced and secured themselves, yet shall they come together, and after the same manner to the grave, and so be fain to take leave of those possessions which they have acquired with so much industry. And then no man knows into whose hands their wealth shall fall, whether strangers, or perhaps enemies, shall live to enjoy the fruits of all their labours.  
11. 
‖ Among them their houses shall be for ever, their Tabernacles from age to age: they have imposed their names on their lands.  Their inward thought is that their houses shall continue for ever, and their dwelling places to all generations: they call their lands after their own names.  
Paraphrase. 11. Whosoever they are, the possession being now settled in them, shall never revert to the former owners: these new comers shall establish themselves in their room, and so impose their names upon their dwellings; the very memory of the former inhabitants being soon lost.  
12. 
† And  Nevertheless man 
* Abides not in honour.  being in honour abideth not, but is like the beasts that perish.  
Paraphrase. 12. And so the conclusion is most certain, and general, reaching to all; How flourishing soever their condition is at the present, there is no possibility of continuance here: be the man never so great, he comes to a speedy end, as the beasts of the field do, is perfectly like them in his death, and not so long lived as many of them: our space of abode here is not so long as to be fitly compared to so much as a night's lodging in an Inn, no consistence of steady rest is to be had for the least space. And the tenure which his posterity hath, is of the same nature, very short and uncertain also; nay, ofttimes the greatest honours and wealth, unjustly gotten by the parent descend not to any one of his posterity, (as the beasts when they die leave nothing behind them to their young ones, but the wide world to feed in) but fall into other hands immediately, for which he never designed to gather them.  
13. This their way is 
‖ or folly to them; yet their followers are pleased with them.  their folly; yet their posterity approve their sayings. Selah.  
Paraphrase. 13. They flatter themselves, that they shall perpetuate the wealth and greatness which they have gathered; but are very wide of their expectations, find themselves foully deceived and frustrated. And yet they that succeed them in their estates go after them in the same tract, imitate that folly which was so fatal to them, and think themselves happy that they shall enjoy the fruits of it.  
14. Like sheep they are 
† put into Hades.  laid in the grave: death shall 
* conduct them.  feed on them, and the upright shall have dominion over them in the morning, and their 
‖ form shall do so, when Hades shall fail to be an habitation to it.  beauty shall consume in the grave from their dwelling.  
Paraphrase. 14. But then death comes upon them all, and defeats all their expectations. As sheep, or other such creatures, they die, remove from all their splendid possessions to those dark invisible plains, where they continue as a flock in a pasture, till that great morning of the resurrection, when the righteous shall be assumed by God to assist in judicacature, and so shall arise in their old shapes, when the earth shall give up her dead; and the grave, wherein their beauty, strength, and form decayed and was consumed, shall at length itself decay and lose its strength, death having lost its sting, and the grave its victory, and so being no longer the mansion for the bodies of just men.  
15. But God will redeem my soul from the power of the grave; for he shall receive me. Selah.  
Paraphrase. 15. And accordingly my comfort is, that God will after my death one day restore me again to life, into his hands I commend my spirit, not doubting but he will hereafter receive me to glory. And so for all others that constantly adhere to, and wait on God, whatever terrors they meet with here, they have this full matter of confidence, that God hath particular care of them, and will either deliver them out of their dangers, or convert them to their greatest good, rewarding them abundantly in the resurrection.  
16. Be not thou afraid when one is made rich, when the glory of his house is increased.  
Paraphrase. 16. It is therefore most unreasonable to be troubled at, or to envy the increase of worldly riches, or honour, or any kind of greatness or prosperity to the worldly man.  
17. For when he dyeth he shall carry nothing away; his glory shall not descend after him.  
Paraphrase. 17. For death will soon overtake him, and then he cannot carry his wealth with him; his present glory and greatness shall not then yield him the least advantage.  
18. 
‖ for in his life time.  Though whilst he lived he blest his soul; 
† but thou shalt be praised for doing well unto thyself.  and men will praise thee when thou dost well to thyself.  
Paraphrase. 18. Indeed might his own word be taken, he were an happy man, for so he flattereth himself that he hath goods laid up for many years, and as long as this life lasts, he entertains no other thoughts. But when death comes, all these flattering fallacies vanish. 'Tis not thine own mouth but another's, whose commendation will be worth the having; and that will not be had, but for the real kindnesses and good turns thou dost unto thyself, in doing that which will prove thy durable good, and not in saying magnificent things of thy present state, applauding thy temporal felicities.  
19 He shall go to the generation of his fathers: they shall never see light.  
Paraphrase. 19 The just shall be gathered to their fathers in peace, die indeed, as their fathers did before them; but the wicked shall be destroyed for ever, their death shall be their entrance into endless unexpressible darkness and misery, and to that they shall be for ever confined.  
20. Man that is in honour and understandeth not, is like the beasts that perish.  
Paraphrase. 20. The conclusion than is. There is not a more brutish creature (more fit to be pitied than envied) than a worldly wicked man, advanced to greatness in this world, and pleasing himself in it: he doth not at all understand his own condition, he triumphs, and thinks himself very happy; and whilst he doth so, death unexpectedly seizes upon him, and confutes him, sweeps him away, helpless, and friendless, as a beast of the field, that just now took himself for one of the greatest men in the world; just as they perish and leave all behind them, so doth he. (Only the wise and virtuous, the upright, v. 10, 14. have better hopes, and shall not fail of attaining them.  

Annotations on Psalm XLIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Low and high] The difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here briefly be noted. The former is taken for a great or eminent person, in any respect, of virtue, extraction, strength, etc. So 1 Sam. 26.15. Art thou not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man? is expounded by what follows, and who is like thee in Israel? signifying there the military valour and reputation of Abner; and many the like. Whereas as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies an earthy, or frail, mortal, mean man. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, sons of this mean man,] are the lower and ordinary sort of men: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sons of the earth, say the LXXII. not that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but because they would in their reading allude to the original of the word, as oft they do. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the contrary to these, persons of the higher quality. The Chaldee express the former phrase by the sons of old Adam, the latter by the sons of Jacob; making this difference between the rest of mankind, and the people of Israel, and giving the latter the preeminence over all other; and so they make them comprehensive words, containing Gentiles and Jews, i. e. all the men in the world: and that very fitly, the Psalm following being the equal concernment of them both. But 'tis more likely, that the phrases denote only the several conditions of men, of the lower, and higher rank; for so the consequents interpret it, rich and poor; the former (according to the sacred style frequently observable) explicative of the latter of those, and the latter of the former by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Dark saying] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proverb or parable, is of great latitude: signifies primarily any similitude, by which another thing is expressed; thence a figurative speech, either by way of fiction and fable, such are riddles or significant apologues, as that of Jotham, Jud. 9.7. and many others in Scripture, both in the old and new Testament; or by way of application of some true example or similitude, as when the sluggard is bid go to the ant, the impenitent sinner to the swallow and crane, which return at their certain seasons, and so are fit to preach returning or repentance to sinners. And finally it belongs to all moral doctrine, either darkly, or only sententiously delivered, because the wise men of the world were wont to deliver that in short concise sentences, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes in schemes or figures, sometimes without, (as we see in Solomon's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbs or Parables, many of them are plain moral sayings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any figure, or darkness, or comparison (from whence yet they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) in them, as, The fear of God is the beginning of wisdom, etc. and so 1 Sam. 24.13. as saith the Proverb of the Ancients, Wickedness proceedeth from the wicked.) Of this sort is that which is here spoken of, a moral sentence, not much veiled with figures, nor so concise as ordinarily Proverbs are, but a larger declaration of this wise Ethical maxim, the vanity of all wicked men's prosperity: and this is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies literally a comparison, but is more loosely taken for any moral sentence; as is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Hesychius fully defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a saying profitable for men's lives, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exhortations, advices, admonitions, for the rectifying of manners and passions; so called indeed, as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beside the ordinary road, in figures or artificial schemes, or poetical, and so not vulgar expressions, (many of which will be discovered here in this Psalm) but used more loosely also, and indifferently for those which have no figure in them. And of the same kind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my riddle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that here follows, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak acutely or darkly, used for a riddle in the story of Samson, Jud. 17. for questions of some difficulty, such as the Queen of Sheba asked Solomon, 1 King. 10.1. and accordingly 'tis here rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my Problem or difficult question: which yet is not only the ask of such a question, (which is here done, v. 5.) but the answering of it also, (as 'tis there in the following words) and so the stating or resolving, or giving an account of any difficulty (as we know those of Aristotle and Aphrodisaeus were, and some of them moral, as well as natural;) and then it belongs very fitly to the matter in hand, the wise, moral, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here delivered, but somewhat obscurely in the rest of the Psalm.  
V. 5. Iniquity of my heels] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil of my heels, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will be best judged by taking the words asunder. And first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies evil both of fault, and punishment; frequently in the former, but sometimes in the latter also. So 1 Sam. 28.10. when Saul swore to the witch, that no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that must be punishment) should happen to her for this. So Isa. 53.11. he shall bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their iniquities, we read, it must be the punishments of their iniquities; and so v. 6. The Lord hath laid on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the iniquity, but the punishment of us all: and so Psal. 31.10. my grief and my sighing, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my (not iniquity, but) punishment, belong to the same matter, and interpret one the other. And thus most probably 'tis taken here. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heels, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  'twill best be understood in the notion which Aben Ezra and Jarchi have of it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my heels, saith Sol Jarchi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my latter end, and so it frequently signifies in Arabic; and then the evil of my heels, saith Aben Ezra, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of old age, called the evil days, Eccl. 12.1. and to this the Chaldee here may seem to refer, adding in their paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my end. And this evil of our heels is said to encompass us, when old age and approach of death surround us on every side, and so is ready inevitably to seize upon us. This therefore is no obscure interpretation of the question-part of this problem, or parable, on the understanding of which all the subsequent part of the Psalm depends, Why should I fear in my decrepit age, in sickness, or in death? Is there any reason for a pious man to apprehend death with any disquiet, when it begins its close approaches, and is most unavoidably ready to seize on him?  
V. 6. Trust] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies confident, secure men: such was he that said, he had goods laid up for many years, and thereupon gave himself up to enjoy the pleasures of this life, to eat, drink, and he merry. Of these saith the Psalmist here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they will glory, triumph, or applaud themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over, or for, or in their wealth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the strength, or multitude of their riches. This is the most literal importance of the verse, making of itself a complete proposition, Confident men boast themselves in their wealth, etc. and then follows, with good connexion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brother by redeeming shall not redeem, i. e. no man shall in any wise be able to redeem either another or himself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. a man shall not give his ransom to God, i. e. no mere man shall ever be able to pay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a price of equal value, to rescue one sinner from the power of death, to which he is sentenced. This the LXXII. seem to have thus read, though now in the copies it is much deformed; 'Tis now thus read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But with a light change of the punctation, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis exactly consonant to the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A brother shall in no wise redeem, a man shall not give, etc. Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the redemption of their soul or life shall be precious, i. e. of a great and high rate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ceaseth for ever; shall be a high-prized redemption, which costs very dear, but than it is also a singular eternal redemption, that being once wrought▪ shall need never to be repeated again: whereon it follows, and he shall yet live for ever, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendered, and so the Chaldee paraphrases it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall yet live an eternal life, never dying any more, death having no more dominion or power over him. And thus it belongs expressly to Christ, of whom the Apostle resolves, for in that he died, he died unto sin, or to put away sin once, or but once, but in that he liveth, he liveth unto God. And so certainly the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not see corruption] are peculiarly applied to Christ, Psal. 16.10. and in that sense frequently appealed to by the Apostles, Act. 2.27, and 31. c. 13.35, and 37. to which purpose the words of Moses Hadarsan are very observable. This verse, saith he, is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the King Messiah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall die to redeem the fathers, and after that shall live for ever, he shall not see corruption: which expressly interprets the whole passage to this matter. And the gloss of Siphra and Midras' Tehillim is worth taking notice of: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A man shall not say, my father was righteous, by his merit I shall escape, or be delivered, Abraham delivered not his son Ishmael, and Jacob delivered not his brother Esau: he saith a brother shall not, etc. to signify that no mere man shall redeem any.  
V. 10. Wise men] The difference in this place betwixt wise men, and foolish is to be taken from the general use of Scripture, where, according to Sacred idiom, the nouns are used in a moral practic sense, for piety and impiety. And thus it is most agreeable to the aim of the Psalm designing to show the different future state of the good and bad: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise may die as their redeemer did, who was wisdom itself, but than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fool, or wicked man, he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the brute, or brutish person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall (more than die) even perish together, and then no longer possess or receive benefit from their wealth, in which they so much confided, but leave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strangers; so the LXXII. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to others, which are not of their family, and for whom they never desired to gather it. Of which strangers it follows, v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. among these strangers, that succeed to their possessions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their houses shall abide or continue for ever, never reverting to the kindred of the former possessor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Tabernacles the places of their transitory abode shall abide from generation to generation: and then as the ancient possessors are irreversibly gone, so is their memory; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the new possessors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call by their names over their land, i. e. (by an usual hypallage) impose their names on their lands, or call the lands after their names. And so this is a very literal and obvious sense of these words, which the ancient Interpreters have generally mistaken, reading their sepulchers for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either from the vicinity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sepulchre, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the middle or inner part, or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify the inner part, or closer recess of their large and nobler sepulchers, david's being so large, as to receive the bodies of many of his successors, (abraham's from the name Machpelah is supposed to have been double) and the Heroes being among the ancient heathens buried in adytis, in the recesses or vaults of the Temples, from whence consequently the Responses of Oracles were delivered.  
V. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Abideth not] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not abide, is visibly mistaken by the LXXII. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not understand, which they after found, v. 20. and accordingly they render it here, as there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, understood not: And herein the Syriack, and Latin, and Arabic follow them; but the Chaldee accord with our Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not lodge, or stay a night, for so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the root from which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house) signifies.  
V. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Their folly] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally folly to them, i. e. though this their way (the worldlings trust in his wealth,) seem to them a piece of special wisdom, yet in the event it proves otherwise, it becomes perfect folly to them (the LXXII. seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scandal) when they come to discern their frustrations. And then it fitly follows, their successors, they that possess what they part with, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are pleased at their mouth, i. e. (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as an expletive, Exod. 12.14.) with them.  
V. 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Grave] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for the state of the dead, there can be no doubt, the whole contex enforcing it, which is of the perishing of men like sheep, v. 10, 12, 20. So that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sheep they are put into that state of the dead, is exactly parallel to [they are compared to the beasts that perish] twice repeated in this Psalm: for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sheep] is directly all one with their being compared to beasts] so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put in Scheol] is the paraphrase of perishing.] This than will be a key to the opening the next next part of the expression, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death shall deal with them as a shepherd with a flock of sheep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, death shall do with them as a pastor doth, say the LXXII. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to give the sheep pasture, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or look to them, when they are feeding, Gen. 29.7. water ye the sheep and go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed them, or lead them to their pastures, for that purpose. So Gen. 30.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will return, I will feed, I will keep thy sheep: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains under it all the care and conduct, in order to their feeding, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the defending, and seeing that they come to no harm. Now this feeding of sheep is very distant from feeding on them, as much as the King's office of preserving his people from the enemies invasive arms for the slaughtering them. The same word is frequently used for ruling, governing; and so 'tis generally, when 'tis applied to men, the ruler of whom is ordinarily styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pastor, in all dialects. In this place the metaphor of sheep must needs rule the signification of it. As sheep are put into a pasture, there to continue together in a common place; so men are put into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the state of the dead, in the former words, and to that regularly follows, death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as the shepherd that conducts or leads them into this pasture (those Elysian fields.) An excellent piece of divine poesy, to signify, how men like sheep, like beasts, go by flocks and herds out of this life; or more plainly, that men die as ordinarily, and regularly, as sheep, are lead to their pasture. Then for the next part of this verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII. render not amiss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the just shall have dominion of them in the morning, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the full meaning of it will be, that after this night of death shall follow a morning in the resurrection, in which the just shall judge the world, and so subjugate the wicked worldlings to all eternity. Then follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their beauty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or form, or figure, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effinxit, formavit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which being an imperfect sense, must be supplied from that which went before, and their form, i. e. so likewise shall their form do; as the upright shall in the resurrection have dominion over the wicked, rise and reign joyfully, so likewise shall their form, or figure, referring to the restauration of their bodies, they shall rise again in their old shapes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the failing of Hades from an habitation to it, i. e. where Hades shall fail to be an habitation to it, i. e. when the grave, or common repository of the dead, in which their beauty, form, and figure was consumed, shall itself decay and lose its strength, death having forfeited her sting, and the grave her victory, no longer to be a mansion to the bodies of the just. And this being here spoken in general of all just men, is by David particularly applied to himself, v. 15. But God will deliver my soul from the power of the grave, etc. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their help] (as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petra, a rock, and by metaphor, strength, refuge, and so help:) and the Latin follows them; but Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their form or image. And so this is the interpretation of this whole verse, the principal part of difficulty in this parable, or dark saying for, which this Psalm was designed.  
V. 15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Receive me] Gods receiving here is to be understood in the same sense as enoch's being received, or taken by God, Gen. 5.24. or as we find Psal. 73.34. thou shalt after receive me to glory. Thus Jonah, 4.3. he prays, take, I beseech thee, my life— And then it will signify Gods future receiving him to glory.  
V. 18. Though whilst he lived] The Hebrew of the 18. verse is thus literally and clearly rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in his living, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or life time, he blessed his soul; the impious worldling applauded much his own present state, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but men shall praise thee, or, thou shalt be praised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if, or when thou dost well to thyself, i. e. for doing well to thyself, for doing that which may tend really and eternally to thy good, and not for saying well, for applauding thy present felicity.  
V. 19 Shall go] To go or to be gathered to the fathers, is a known expression of dying in peace, and the same is the importance of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall go to the generation of his fathers; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So the Chaldee read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. the memory of the just shall come, and be added to the generation of their fathers, but the wicked shall never see light.    

The Fiftieth PSALM.  
A Psalm 
‖ for ל  of Asaph.  
Paraphrase. The Fiftieth Psalm is a solemn magnifying of God's power and majesty, and a description of the calling of the Gentiles, and of the true Evangelical way of worshipping God. It was composed (
‖ but the Chaldee seems to make Asaph the Composer of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of Asaph.  probably by David) and appointed to be sung by Asaph, a Levite, appointed by David to attend the Ark, and to record, and to thank, and to praise the Lord God of Israel, 1 Chron. 16.5.  
1. The mighty God, even the Lord, hath spoken, and 
* he will call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called the earth from the rising of the sun unto the going down thereof.  
Paraphrase. 1. The decree is gone out from the Omnipotent God of heaven, the supreme eternity, Lord and Judge over all the world, that he will assemble and convocate the whole Nation of the Jews from Dan to Bersheba, from sea to sea, from East to West, to reduce and take them off from their hypocritical and abominable practices, and bring them to the due acknowledgement and pure worship of the true God, and the practice of all virtue.  
2. 
† From Zion from the perfection— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Out of Zion the perfection of beauty God 
‖ will shine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hath shined.  
Paraphrase. 2. To this end, as God hath fixed his Tabernacle on Mount Zion, presentiated himself as illustriously there, as he did at the giving the Law on Mount Sinai, so shall the Son of God, in the fullness of time, descend to this earth of ours; the true light, John 1.9. shall shine forth; the Messias shall be born of our flesh, of the seed of David, and (having preached repentance to the Jews, and being rejected by their Sanhedrim, and Crucified by them) he shall rise from death, and ascend to his Father, and then send his Spirit on his Apostles, thereby commissionating them to reveal his Gospel to all the world, beginning from the place where God hath been pleased in a special manner to reside, this most beautiful mount of Zion: there he now presentiates himself, and from thence he shall then begin to shine forth, and enlighten the heathen world; the preaching of his Gospel to all the world shall commence and proceed from thence.  
3. Our God shall come, and shall not 
* be idle, delay.  keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.  
Paraphrase. 3. What is thus decreed shall certainly come to pass in its appointed time, and be looked on as an extraordinary and signal work of God's power, wherein much of his divine presence shall be discernible; and the immediate attendants of it shall be very dreadful and terrible, above that of the giving the Law to the Jews from Mount Sinai.  
4. He shall call to the Heavens from above, and to the earth, that he may judge his people.  
Paraphrase. 4. And it shall begin with a summons as to a solemn Assizes, for the examining the actions of men, good and bad, those that have resisted and despised the Messias, and those that have subjected themselves to him. All shall be judged by him; the former punished, and the latter rewarded. And 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall call the Angels, C●ald.  Angels and Men shall be summoned and called in, to be executioners of these his judgements.  
5. Gather my Saints together unto me, those that have made a Covenant with me 
‖ for, or concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by sacrifice.  
Paraphrase. 5. And the good Angels his ministers of preservation shall be appointed to take special care of all the pious believing Jews, (Mat. 24.31. Rev. 7.3.) who have sincerely given themselves up to his service, received the Christian faith, and in their baptism made vow of performing it faithfully, which adore, and 
† etc. which give themselves to prayer, which is like sacrifice. Chald.  pray constantly to him; and not to suffer any harm to come nigh to these.  
6. And the heavens shall declare his righteousness; for God is Judge himself. Selah.  
Paraphrase. 6. And so accordingly shall 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. the high Angels—  they do, rescuing all faithful believers out of the calamities that attend the crucifiers. A thing much to be taken notice of, as an act of most righteous judgement in God, and a testimony that all that should pass, should be from God's particular disposing. (And so it was in the story before the fatal siege of Jerusalem, all the Christians, in obedience to Christ's admonition, Mat. 24.16. fled out of Judea, unto Pella; and so none of them were found in Judea at the taking of it. See note on Mat. 24. g.)  
7. Hear, O my people, and I will speak, O Israel, and I will testify against thee; I am God, even thy God.  
Paraphrase. 7. Then shall he establish a new law with these his faithful servants the disciples of Christ, the members of the Christian Church, entering into a steadfast covenant of mercy with them, ratified and sealed in the death of his Son.  
8. I will not reprove thee for thy sacrifices, or thy burnt-offerings, 
† before me continually. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to have been continually before me.  
Paraphrase. 8. And abolish the old Mosaical way of Sacrifices, and holocausts of bullocks, etc. constantly offered up unto God by the Jews,  
9 I will take no bullock out of thy house, nor he-goats out of thy fold.  
Paraphrase. 9 And never any more put the worshipper to that chargeable gross sort of service (of burning of flesh upon God's Altar, that the smoke might go up to heaven, and Atone God for them, as was formerly required, whilst the Jewish Temple stood.)  
10. For every beast of the forest is mine, and the cattle upon a thousand hills.  
11. I know all the fouls of the mountains; and the ᶜ wild beasts of the field are 
* with me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mine.  
12. If I were hungry, I would not tell thee; for the world is mine, and the fullness thereof.  
13. Will I eat the flesh of bulls, or drink the blood of goats?  
Paraphrase. 10, 11, 12, 13. For indeed this kind of service was never appointed by God, as that which he had any need of, or pleasure in it. If he had, he might have provided himself whole hecatombs, without putting the Israelites to the charge or trouble of it, having himself the plenary dominion of all the cattle on the earth, and fouls of the air, and the certain knowledge where every one of them resides; so that he could readily command any or all of them, whensoever he pleased. But it is infinitely below God to want or make use of any such sort of oblations: sure he feeds not on flesh and blood of cattle, as we men do. There were other designs of his appointing the Israelites to use these services; viz. to adumbrate the death of his own eternal Son, as the one true means of redemption and propitiation for sin, and the more spiritual sacrifice of prayer and thanksgiving, and alms to the poor members of Christ, which may receive real benefit by our Charities, which cannot be imagined of God.  
14. Offer unto God thanksgiving, and pay thy vows unto the most High.  
Paraphrase. 14. And such are the sacrifices which under the Messias are expected and required of us, 1. That of the Eucharist, (the blessing God for all his mercies, but especially the gift of his Son to die for us) and this brought to God with penitent, contrite, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Repress thy evil desire, and it shall be accounted before God as a sacrifice of confession. Chald.  mortified hearts, firm resolution of sincere new obedience, and constantly attended with an offertory, or liberal contribution, for the use of the poor, proportionable to the voluntary oblations among the Jews, and these really dedicated to God, and accepted by him, Phil. 4.18. Heb. 13 16.  
15. And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.  
Paraphrase. 15. 2. That of prayer and humble address unto God in all time of our wants, to which there is assurance of a gracious return; and that must engage us to give the praise and glory of all to the Messias, in whose name our prayers are addressed to God.  
16. But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my Covenant in thy mouth?  
17. Seeing thou hatest instruction, and castest my words behind thee.  
Paraphrase. 16, 17. But as for those that make no other use of these mercies of God, than to encourage themselves to go on in their courses of sin, which think to perform these sacrifices of prayer and praise, and yet still continue 
* which prevent not, and pray in prevarication. Chald.  in any wilful known vice unreformed, make their formal approaches unto God, but never heed his severe commands of reformation; these have no right to the mercies of this Evangelical Covenant, and do but deceive themselves, and abuse others, when they talk of it; and the more so, the more solemnly they pretend to piety, and talk of, and perhaps preach it to others.  
18. When thou sawest a thief, than thou consentedst with him, and hast been partaker with adulterers.  
Paraphrase. 18. Such are not only the thief and adulterer, those that are guilty of the gross acts of those sins, but such as any way partake with them in these.  
19 Thou givest thy mouth to evil, and thy tongue frameth deceit.  
Paraphrase. 19 Such the evil speaker and liar.  
20. Thou sittest and speakest against thy brother, thou slanderest thine own mother's son.  
Paraphrase. 20. The backbiter and slanderer.  
21. These things hast thou done, and 
‖ or, I delayed, or let thee alone, see note b.  I kept silence: thou thoughtest that I was altogether such a one as thyself; but I will reprove thee, and set them in order before thine eyes.  
Paraphrase. 21. When men commit such sins as these, God doth not always inflict punishment on them immediately, but defers and gives them space to repent and amend, that they may thus prevent and escape his punishment And some make so ill use of this indulgence and patience of his, which is 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I deferred, or expected that thou mightest repent. Chald.  designed only to their repentance, as to interpret it an approbation of their course, and an encouragement to proceed securely in it. But those that thus deceive themselves, and abuse God's mercies, shall most dear pay for it: God shall bring his judgements upon them here, cut them off in their sins, and pour out 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will ordain the judgement of hell in the world to come. Chald.  his indignation on them in another world.  
22. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.  
Paraphrase. 22. This therefore is matter of sad admonition to every impenitent sinner, that goes on fearless in any course of evil, immediately to stop in his march, to return betimes: lest if he defer, God's judgements fall heavily upon him, self him and carry him to that place of torment, for then there is no possible escaping.  
23. Whoso offereth praise, glorifieth me; and to him that 
† disposeth his way. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ordereth his conversation aright, will I show the salvation of God.  
Paraphrase. 23. Whereas on the other side, the Christian duties required, v. 14. Repentance and charity, etc. and the orderly spending of these few days of our life in this world, are, beyond all the sacrifices of the Law, an eminent means of glorifying God, and providing for the present bliss, and eternal salvation of our souls.  

Annotations on Psalm L.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Shall come] The notion of Gods coming must here first be established, as that on which the due interpretation of the whole Psalm depends. The coming of God ordinarily signifies in Scripture any judicial proceeding of his, God's punishments and vengeance on his enemies (see Psal. 18. noted.) But this Psalm seems peculiarly to look forward to the times of the Messias, and so to denote some coming of his. The Chaldee applies it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the great judgement. But this phrase, I suppose, may be taken in some latitude, in that Paraphrast, not to denote the last judgement (though thus 
* De Civit. l. 20. c. 24.  St. Augustine will have this Psalm uderstood, de judicio Dei novissimo, of the last judgement of God) but as their Paraphrase on v. 2. seems to interpret it, some great destruction that was to be wrought in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning of the creation of the age; meaning, I suppose, by the age, the age of the Messias, which, as 'tis there said, was to come out of Zion, which is not applicable to any other age but that. Now there be three come of Christ expressed in the Scripture. The first in humility, by his being born in our flesh; the last in glory, for the judging of the whole world in the day of the universal doom: And a middle coming, which was not to be corporal, but spiritual, a mighty work wrought in the world by the power of that spirit which raised Jesus from the dead, beginning in a terrible vengeance upon his crucifiers, the notable destruction of the Jewish Temple, and of Jerusalem, and so of the Mosaical worship, and the Judaical polity, and proceeding to the propagation of the Christian Faith to all the world; wherein were many glorious acts of God's power and mercy, and are all together oft styled in Scripture the coming of Shiloh, of the desire of all nations, of the kingdom of God, of the son of Man, of Christ, (see note on Mat. 16. o. 24. b. Joh. 21. b.) And this is it to which this Psalm most signally seems to belong, (as also Psal. 96.10, 11, 12, 13.) and contains these several stages or branches of it: 1. the terrible manner of this his coming, v. 3. Secondly, the formality of it, a judicature used in it, v. 4. Thirdly, the preservation and rescue of the believing Jews out of the common ruin, v. 5, 6. Fourthly, the rejection of legal worship, of sacrifices of beasts, v. 8, 9, 10, 11, 12, 13. Fifthly, the establishing of the Christian service, the spiritual oblation of Prayer and Thanksgiving, v. 14, 15. and Lastly, the destruction of the impenitent Jews, which having received the Law of God, and entered into Covenant with him, would not yet be reform by Christ's preaching, v. 16. etc. to the end.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Silence] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several significations. But that which is most agreeable to this place, is that of doing nothing, being idle, delaying, tarrying, as applied to the actions, not the speech only. So 2 Sam. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendered, Why do you defer or delay to bring back the King? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. Why are you silent? in that other notion applied to the tongue: but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which belongs to the actions, as well as words; the learned Schindler there renders it, cessatis, cunctamini, defer or delay. The Syriack there renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which hath that signification among others, of cessavit, moratus, tardatus fuit, and is by the Latin translator rightly rendered haesitatis: and so the Arabic appears there to understand it. And so the context enforces by another phrase, used there in the same matter, v. 11. and 12. Why, saith he, are ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 last to bring back the King? i. e. very backward and dilatory. So the Arabic expresses that also, Why do you defer or neglect? And so Psal. 28.1. the sense carries it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not defer or neglect to answer me; neglect me not, saith the Arabic. And thus 'twill best be rendered here, Our God shall come and not delay: not neglect, saith the Arabic, as in the place of Samuel. And the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. which though it may signify shall not keep silence, yet it is also not defer, or delay, and so is determined here by the remainder of their paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work vengeance for his people. So the Jewish Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall not withhold or refrain from it. And thus the phrase seems to be made use of, and interpreted by the Apostle, Heb. 10.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will come, and not delay, or tarry, i. e. he will certainly come. Which I suppose to be the reason of the learned Castellio's rendering this place, veniet Deus noster sine dubio, Our God shall come without doubt; the coming and not delaying] being all one with his [certain coming.] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again used, v. 21. and rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I stayed or expected, that thou mightest repent; which is a full proof of this notion of the word for delaying. Where the Jewish Arab reads, as here, I withheld from thee, adding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delaying.  
V. 11. Wild beasts] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beast, the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seem to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty, and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin pulchritudo, the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cock of the wood (whose feet stand on the earth, and his head touches the heaven) of which Elias Levita in his Thisbe, p. 273. taking notice, adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a new thing, not without reason expressing his wonder at their rendering: but the Syriack is clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the beast.    

The Fifty First PSALM.  
TO the chief Musician, A Psalm of David, when Nathan the Prophet 
‖ had come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  came unto him, after he had gone in to Bathsheba.  
Paraphrase. The Fifty first Psalms was composed by David, after the commission of those many sins in the matter of Uriah, 2 Sam. 11. when by Nathan the Prophet his message to him from God, he was brought to a due humiliation for them, which he expressed in this penitential Psalm; and to make it the more public, to remove the scandal of so many notorious sins, he committed it to the Perfect of his Music to be solemnly sung.  
1. Have mercy upon me, O God, according to thy 
† mercy, or benignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  loving kindness: according to the multitude of thy 
* commiserations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tender mercies blot out my transgressions.  
Paraphrase. 1. O thou Father of all mercies and compassions▪ permit me, thy most unworthy servant, foully guilty of many horrid crimes, to make mine humblest approach to thee; and out of the riches of thy benignity, out of the abundance of thy melting compassions to those that are in the greatest distresses, be thou graciously pleased to look upon me, to be atoned and reconciled toward me.  
2. Wash me throughly from mine iniquity, and cleanse me from my sin.  
Paraphrase. 2. O let not any the least of these crimes, that I have been guilty of in this matter, be permitted to appear in thy sight, or rise up in judgement against me; but seal me thy perfect pardon for every one of them.  
3. For I acknowledge my transgressions, and my sin is 
‖ continually, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ever before me.  
Paraphrase. 3. For I do most willingly confess, that I have committed, in the compass of one carnal pleasure, many horrid and odious sins. These are a perpetual terror to my conscience, an amazing prospect continually outfacing and tormenting me.  
4. 
† To thee, to thee only.  Against thee only have I sinned, and done this evil in thy sight; that thou mightest be justified 
* In thy doings.  when thou speakest, and 
‖ overcome.  be clear when thou 
† contendest.  judgest.  
Paraphrase. 4. And though the dignity and office wherein thou hast placed me over thy people▪ leave me not liable to any humane process or judicature among men; yet am I most sadly culpable and liable to vengeance from thee the pure God of heaven, the transcendent Ruler over all the Kings of the earth. Thou mayest most justly proceed against me, as against the most criminous rebel, indite me, and arraign me of adultery, drunkenness, and murder also: and whatever suit thou wagest against me, thou art sure to cast me; whatsoever vengeance thou exactest to be inflicted on me, I must most deservedly and inevitably fall under it.  
5. Behold, I was 
* born.  shapen in iniquity, and in sin did my mother conceive me.  
6. Behold, thou 
‖ delightest in truth in the reins.  desirest truth in the inward parts; and in the hidden part thou 
† or makest me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shalt make me to know wisdom.  
Paraphrase. 5, 6. Lord, I am a most polluted creature: the corruption of my nature, the bare inclinations of my will to any unlawful object ought in any reason to be strictly watched, and industriously rejected by me, and thy grace continually solicited, to enable me to overcome them, and not in the least degree favoured, or indulged, or yielded to; when I so well know, that thou requirest purity of the heart and affections, and forbiddest the very first thoughts of any unlawful enjoyment, and beside this revelation of thy will, that I should thus keep myself pure, art pleased to grant me thy grace to make me inwardly sensible of this part of my duty: and this is a great enhancing of my sin, committed against all these obligations.  
7. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.  
Paraphrase. 7. Lord, be thou pleased to absolve me, and solemnly to declare and seal to me thy reconciliation, after the same manner 
‖ so the Ch.  as the priest is wont to do, when upon the unclean thing he sprinkles water mixed with the ashes of an heifer, and of cedar wood, and of hyssop, and of scarlet, Leu. 14.6, 7. Num. 19.6. the solemn ceremony for the purification of sin, v. 9 and whereby the blood of the lamb of God, the death of the Messias, was praefigured: and then I shall again be restored to that blessed state, from which I have so sadly fallen by my outrageous miscarriages.  
8. Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.  
Paraphrase. 8. I am in a most sad and wretched condition▪ thy just displeasure and wrath for my sins, as long as it continues over me, is the setting my soul upon the torture, my own conscience being the executioner under thee: O be thou pacified and reconciled toward me, and it shall be the joyfullest news that ever came to any poor tortured suppliants ears, when he is taken off from the rack, and all his bones set, and restored to ease again.  
9 Hide thy face from my sins, and blot out all mine iniquities.  
Paraphrase. 9 Lord, pardon my sins, and return to thy wont favour toward me.  
10. Create in me a clean heart, O God, and renew a right spirit within me.  
Paraphrase. 10. I have sadly fallen from my wont purity and sincerity; Lord, by the good work of thy grace upon my heart, restore me to it again, and renew me inwardly and throughly, my very thoughts as well as my actions, that I never fall into the least beginning of any such pollution again.  
11. Cast me not away from thy presence; and take not thy holy spirit from me.  
Paraphrase. 11. Lord, it is just with thee to reject me from all spiritual commerce and communication with thee, who have resisted thy spirit, and wasted my soul by so many wilful commissions against thee; just that thou shouldest withdraw thy grace, to which I have done such despite: O do not thou thus severely punish me, by withdrawing that which now more than ever I stand in need of.  
12. Restore unto me the joy of thy salvation, and uphold me with thy free spirit.  
Paraphrase. 12. Without thy help and aids I am utterly unable to get out of this broken condition; the free and voluntary assistances of thy spirit are so perfectly necessary to me, that I can never think a good thought, make the least attempt toward recovering the purity from whence I am fallen, without them: O be thou pleased to restore them to me, and thereby to support and establish me.  
13. Then will I teach transgressors thy ways, and sinners shall be converted unto thee.  
Paraphrase. 13. And this thy exceeding mercy to a sinner, so sadly lapsed, may be a means to bring wicked livers home to repentance, I shall be able to encourage them to return, by proclaiming mine own success, who have fallen as sadly as any of them can have done. And being thus encouraged by my example and experience, many, I doubt not, by the assistance of thy grace, shall be brought home to thy service, and the practice of the duties of new life.  
14. Deliver me from bloodguiltiness, O God, thou God of my salvation, and my tongue shall sing aloud of thy righteousness.  
Paraphrase. 14. Oh, that sin of murder is an horrid and crying sin, of a black and deep die; and though mine own hands have not been polluted with it, yet my conscience assures me the guilt of the murder of Uriah lies on me, who projected and contrived it by others: O thou blessed Lord, from whom all my deliverance must come, be thou pleased to deliver me from this one, as from those other foul Commissions, and it will be most joyful news to me, and with the greatest exultation of heart shall I proclaim thy abundant mercies to me.  
15. O Lord, open thou my lips, and my mouth shall show forth thy praise.  
Paraphrase. 15. This work of grace from thee shall set my lips wide open, in praising and magnifying thee.  
16. For thou desirest not sacrifice, 
‖ that I should give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  else would I give it: thou delightest not in burnt-offerings.  
Paraphrase. 16. 'Tis not any the richest hecatomb or most chargeable oblation for my sin, that thou expectest or requirest of me. The truth is, my sins are of such a sort, as for which the Mosaical law allows no reconciliation, no sacrifice for such wilful sins, Heb. 10.26.  
17. The sacrifices of God are a broken spirit: a broken and contrite heart, O Lord, shalt thou not despise.  
Paraphrase. 17. 'Tis my sincere humiliation, confession, and renovation, which alone thou admittest, and even in this foulest condition, thou art mercifully pleased to have respect to them, and look on them, as the most acceptable oblation. And whensoever that is presented to thee from an honest heart, it is sure to find a welcome and hospitable reception.  
18. Do good in thy good pleasure to Zion: build thou the walls of Jerusalem.  
Paraphrase. 18. O be thou thus merciful to me, and to all that love and fear thy name, and meet in the place by thee appointed for thy service: defend and succour all, and preserve them from falling into such wilful presumptuous sins.  
19 Then shalt thou be pleased with the sacrifices of righteousness, with burnt-offering and whole burnt-offering: then shall they offer bullocks upon thy altar.  
Paraphrase. 19 And then our sacrifices of all sorts, and all that is typified by these shadows, and what is much more valuable than any of these, Mar. 12.33. our prayers, and our praises, our solemnest acts of the most ardent love and devotion, and the diffusion of that in acts of charity and mercy to our brethren, shall, upon the altars of our very hearts be presented to thee in an humble, but cheerful confidence, to be accepted by thee.  

Annotations on Psalm LI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Clear] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily rendered mundus fuit, clean, or clear, or pure; and so the Chaldee takes it here, and renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgavit. But this, as the context evinces, must be understood in a forensick sense, as pure is all one with free from guilt; and so there is a second notion of the word for overcoming, meaning that sort of victory which belongs to him that carries the cause in judicature. Thus the LXXII. render it here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and overcome; and thus the Apostle takes it from them, Rom. 3.4. and the Syriack there renders that of the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which both the Hebrew and Syriack have here in this Psalm: which is a sure evidence, that the word here used doth certainly signify as the LXXII. rendered it, and was no way mistaken by them; and that very reconcileable with the notion of mundus fuit, for he that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overcome in the suit or contention, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, to be a party in a suit) is fitly said to be cleared or quitted by the Law; and that is also the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified in the forensick sense also, as that is opposed to cast or condemned. The only remaining difficulty is, to what part of the antecedent speech this is to be connected, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Paul Fagius in Exod. 22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified— This, say the Jews, is not to be joined to the words immediately precedent in the former part of this verse; but either to the prayer, Have mercy upon me, v. 1. or, I acknowledge my transgressions— v. 3. putting the beginning of this verse, Against thee,— in a parenthesis. But the former of these hath little of probability in it; and the latter, which is more tolerable, may very reasonably be rejected also, the immediate antecedents being very fit to bear this consequence, and indeed much fitter than either of those which are more remote. For if in the beginning of the verse, the emphasis be laid, as the thrice repeating shows it ought, on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee only, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy sight, the importance of it will certainly be, what S. Ambrose and S. chrysostom and others have observed, that David, being a King, was not liable to punishment from any but God: and though he had in this business highly offended against others, against Bathsheba, and especially against Vriah, whom he had caused to be made drunk, and afterward slain, and in the next verse confesseth the guilt of his blood, and therefore must not be understood, saith chrysostom, as if he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he had not wronged Vriah; yet could not he be impleaded or judged by man for this, but only by God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Tom. 1. p. 709. l. 8.  saith chrysostom, Being a King I feared not him whom I wronged; he being my subject, could not punish me: all my fear was for thee, lest thou shouldest call me to account. And then this most regularly introduceth this consequence, (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a note of consequence only) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thou mightest be justified in thy sayings, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or doings (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies a deed, and not only a word or saying) and overcome when thou contendest. Thus, if any other but God should implead, or judge, or punish me for this, I should have just reason to complain, God having placed me in a condition of judging and punishing others, without being myself subjected to any other humane tribunal. But for all this I stand most justly chargeable, and punishable by God: To thee I have sinned, from thee I deserve, and may most reasonably expect punishment. In thy sight I have done this evil, i. e. so as to be most justly liable to thy vengeance; though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am thus liable to thee only, to none else but thee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that (noting this to be the natural consequence) thou mightest be justified in thy doings, and overcome when thou contendest or impleadest me, i. e. whatsoever bill of indictment thou puttest in against me, though to charge upon me the highest rebellions against thee, and bring upon me the severest sentence of eternal rejection out of thy favour and presence, and infliction of the direfullest torments, thou art sure to overcome and cast me in the suit, I have nothing in the least to pretend, or plead against it. The only seeming objection to this rendering is fetched from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicavit is thought to signify, in thy judging. But there is another acknowledged notion of the word in Niphal, for litigare, contendere, causam agere, to contend, or plead, or go to law with another: and though in Kal it ordinarily signify to judge, yet 'tis evident the LXXII. and the Syriack took it here in the other sense; and so the former renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in pleading or contending (so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies in the Hellenists dialect, see note on Rom. 3. b.) and not as the Latin, more to the word than idiom, render it, cum judicaris, when thou art judged. And so the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which both in Hebrew and Syriack signifies to contend in judicature, to plead, and not only or so frequently to judge. And so the sense both here, and to the Romans best bears: here, for being justified in the forensick sense, as that is opposed to condemned, doth more properly belong to the litigants, or persons that contend in judgement, than to the Judge, and so to be cleared also; but most necessarily so it is in the reciting these words to the Romans, where he that is said to overcome, must necessarily be one of the contendents, and not the Judge: And accordingly that which the text is there brought to prove, is, Let God be true, and every man a liar: where God and man being supposed to have a controversy, in like manner as Mich. 6.2 and so brought in as pleaders or contendents (and not as a judge and a delinquent) the verdict is given on God's side, (Let God be true, which is a pronouncing that God is true, a clearing or justifying God) and against man, who is pronounced a liar, and so this text verified, God is justified and cleared, or overcomes in light, in the supposed matter of debate between them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 
* Tom. 1. p. 709. l. 22.  chrysostom, the business being debated and brought before a judicature between God and me.  
V. 5. Shapen] For the understanding of this verse, 3. things must be observed. 1. What is meant by the two verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The former of them, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies sorrow or labour, but especially that of the woman in travail, signifies the birth of a child; and so is rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was born, (and though the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venture, may signify conception, or carrying in the womb, and so may agree with the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin conceptus sum, I was conceived; yet it signifies bringing forth also. So Isa. 54.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travailing with child is but the explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before, bearing or bringing forth the child. So Jer. 4.31. I heard the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of one that travaileth, or bringeth forth; and frequently elsewhere. And so 'tis best here to be rendered, I was born, or brought forth. And the vulgar Latin, that reads otherwise, hath made a gross tautology, Conceptus sum, & concepit me— I was conceived, and my mother conceived me; which even those Ancients that follow them saw necessary to avoid. Then for the latter, it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incaluit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and is ordinarily taken for the act of conception (see Gen. 30.38, 39, 41.) and cannot reasonably be applied to that of cherishing in the womb after conception, as some would have it. And so that is the meaning of the verbs, I was born, or brought forth into the world, and not only so, but even conceived by my mother in iniquity, and in sin: and accordingly 
* in Psal. 119. Bas. ed. p. 522.  St. Hilary, that with the vulgar reads in the first place conceptus sum, I was conceived, reads in the latter, peperit me mater, my mother brought me forth: and so doth 
† de P●●n. l. 1. c. 11.  St. Ambrose also. Secondly then, for the conjunction of the verbs and nouns, or the notion of his being born and even conceived in sin, instead of setting down the surmises of some modern Interpreters, it will not be amiss to inquire, what the ancient Fathers of the Church have said. And herein we shall find, that they have with some, though but small, variety delivered themselves. For as most of them have looked on it as a Text whereby to confirm the Catholic Doctrine concerning Original sin, so one of them being pressed with it by heretics for the maintenance of a foul error, hath been thought to interpret it otherwise. St. Paul the Apostle tells us of the heretics of the first times, (the abominable Gnostics) that they interdicted marriages, 1 Tim. 4.3. The same heresy, saith Irenaeus, l. 1. c. 30. was continued and propagated first by Saturnius and Martion, then by the Eneratitae or followers of Tatianus. Now for the confirming of this their interdict, they affirmed, that none could be saved but unmarried or single men and women, saith Epiphanius; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Clemens, Strom. l. 3. that generation was simply an accursed thing; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Irenaeus, l. 1.31. that marriage was pollution or corruption, and fornication: and they brought several places of Scripture to prove this, (most of them those very texts that are brought from the Old Testament, to affirm the doctrine of our corruption of nature) and among them this of the Psalmist, In sin hath my mother conceived me. These their objections are touched on by 
* Strom. l. 3. ed. Sylburg, p. 20●,  Clemens Alexandrinus, and the account he gives of them is by the learned Author of the Pelagian History, l. 11. ●par. 1. p. 160. interpreted as an evidence, Clementem non satis intellexisse, that Clement did not sufficiently understand the doctrine of Original sin. For having applied the Psalmists words of mater mea, my mother, to Eve, the mother of all living, (a sense which Aben Ezra citys from some of the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. some say Eve is hereby understood, who did not bear till after she had sinned) he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and if he were conceived in sin, yet he was not himself in sin, nor indeed was he himself sin. And somewhat less obscurely some few lines before, (on the occasion of the words of Job, There is none pure from filthiness, though he be but one day old) he hath these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them tell us where the new born child did fornicate, or how that which hath acted nothing is fallen under the curse of Adam. Instead of a larger examination of his words (which indeed have too much of obscurity in them, to be a testimony of much force to prejudice or establish a point of doctrine) this one consideration may, I suppose, suffice, that being not there engaged by his business in hand to give the full interpretation of that place, any farther than was useful to refute the objectors before him, the Pseudonymous Gnostics and Encratites, it cannot be just any farther to extend his words, than the refuting of them makes it reasonable to extend them: viz. first, that by his mother's conceiving him in sin, he meant not his immediate mother, as if her conception were an act of sin in her, (which indeed had been for the Encratites turn, who detested generation as sinful, and so condemned marriage) but rather Eve, who had sinned before she conceived Cain, and so all mankind after her were conceived in sin. Secondly, that as by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conception and birth, his mother committed no sin in conceiving him, so neither the child itself being conceived committed any fault. Thirdly, that neither doth any child of Adam, by the bare pollution of birth, fall into that accursed state wherein the Encratites thought Adam to be involved, and all that were propagated from him by generation, and thereupon professed to detest generation and marriage. For this was one special part of the heresy of these Encratites, that Adam was certainly damned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they resist Adam's salvation, saith Irenaeus, l. 1. c. 30, 31. and consequent to that, that his sin being imputed (as they had learned from the Orthodox) to all his posterity, the same damnation devolved upon all, and that all that were thus born, had not only some sinful corruption born with them, but were themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in sin, i. e. either guilty of some actual sin, by being begotten (as his question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; imports) or else were spread all over with nothing but sin, (in a sense somewhat proportionable to that of the Pharisees of him that was born blind, Joh. 9.34. Thou wert altogether born in sins) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, themselves sin in the abstract, and nothing but sin. Now none of these would that learned Father allow to be conclusible from these texts; but on the contrary he thinks it most ridiculous, that either the child should be said to sin, or that every child should be said to be thus wholly immersed in sin, as to be himself sin, and nothing else, when yet he hath committed no sin, or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the curse of Adam (not in origen's sense, Contra Cels. l.iu. where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the curse of Adam is the common curse of all, but in the notion of the Encratites, as that was, in their opinion, certain damnation to Adam who committed it) should fall on all that ever were born from him. The falseness and ridiculousness of which, in all the parts, may well be granted, and yet the doctrine of Original sin, as it was believed by the Ancients, remain true, and this text of this Psalm be one testimony of it, viz. that though Adam sinned, and thereby lost the image of God, in which he was created, deforming it into Satan's image, whose temptations he harkened to; and though this he did, as a common Father, and representative of all mankind, and so in him all his posterity were concluded under the breach and penalty of the first Covenant, and all being begotten after the Image of lapsed Adam, were begotten in a corrupt, polluted sinful state, and had many sad effects of Adam's fall connatural, and born with them; yet Christ was given for all, and by that gift, first Adam himself was redeemed from so much of the curse belonging to sin, as concerned his eternal state, and so also all others of his posterity, that did not by their own actual and habitual sins and impenitence (their redemption notwithstanding) bring down that curse upon them. That this doctrine of Original sin, as it was maintained against Pelagius, is very remote from the Doctrine of the Encratites, is most certain and visible, and cannot be doubted by any. The Encratites thought generation could not be without sin, that Adam was damned, and all were born heirs apparent to that curse, and so detested generation and marriage: but the doctrine of Original sin supposes marriage to be honourable, and that the conjugal bed may be kept pure and undefiled, and that neither is sin committed by the parents in begetting, nor by the child which is begotten; and though the child be born in sin, after 〈◊〉 the image of lapsed and sinful parents, yet allows a medicine as universal as the disease, and so acknowledges this corruption of our nature not only reconcileable with, but useful and contributive to our eternal good. And this Clemens in that place seems to acknowledge, and to make another part of his answer to those Heretics: for having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first incitations, which proceed from our natural corrupt state, and those as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impieties, or aversions from God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in respect of which we are ignorant of God, (which shows him to be no enemy to the doctrine of Original sin) he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but if any man in this respect calls nativity ill, let him in that other respect acknowledge it good, because thereby we come to the knowledge of the truth. In which words he seems to refer to the following verse in this Psalm, Behold thou desirest truth in the inward parts, and in the hidden part thou shalt make me to know wisdom:] which, by the way, as it is an aggravation of every wilful actual sin committed by any child of Adam, (because though it be committed in compliance with natural corruption, yet 'tis in opposition to grace, and the both outward and inward directions of God's Spirit, which were given to mortify our natural corruption, and to beget us to a new spiritual life;) so it is full matter of conviction to the Encratites, that generation and marriage is good, and not evil, because it brings forth children to the grace and mercies of Christ, to Baptism, that foederal rite of receiving every the tenderest Infant into the Covenant of grace, whereby the original stain or corruption shall be disabled from bringing any eternal misery upon them, that do not call it on themselves by those wilful acts of sin, that might have been resisted by them, if they had not been foully wanting to themselves. Which consideration being so much more proper to the point which Clemens had in hand, (the refuting of the Encratites) than the insisting on the doctrines, and aggravations of original corruption, we cannot reasonably wonder, that he should there confine his discourse to that which was only pertinent (and so he goes on to show grounds of mercy and pardon, from the very nature of our temptations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the way to contend and overcome in our Christian agonies, by St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he reads it, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subduing, and bringing under the flesh, and not abstaining wholly, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, temperately using those things which we judge fit for us, and so attaining the incorruptible crown, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but so as not to be crowned without fight) and not enlarge to that which was more than granted by his adversaries, with whom he had then to do, even improved into dangerous heretical doctrine: for so Tatianus having learned from Scripture, and the doctrine of the Church, and of his teacher 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Dial. cum Tryph. p. 316. A.  Justin Martyr, that by Adam's fall all mankind were engaged in sin and death, he thinking the act of generation was the committing the same fault that lay so heavy on Adam, and by not considering well the benefits of the Second Adam, prepared for all that were lost in the first Adam, fell into a dislike and detestation of marriage and propagation; which heretical improvement of the Catholic doctrine Clemens refuting, had no occasion, at least necessity, to speak of the true doctrine which was more than granted by those Heretics. This being the only testimony out of antiquity which is thought to be less favourable to the doctrine of Original sin in general, and particularly to the interpreting this text of the Psalmist to that sense, I have thus largely insisted on it. And for the farther clearing of it, shall adjoin the interpretation of St. chrysostom, which seems to me to proceed in the same way as Clemens did, but withal to give us a much more perspicuous understanding of the full design of it. Clemens interpreted the mother's conception to be understood of Eve; and so saith 
* Tom. 1. p. 709. l. 42.  chrysostom, In sin hath my mother— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— From the beginning sin prevailed, for the transgressing of the commandment was before the conception of Eve; for it was after the sin, and ejection from paradise, that Adam knew his wife, and she conceived, and brought forth Cain. This therefore was the Psalmists meaning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that sin prevailing over our first parents, wrought a way and path through mankind. Then, whereas Clemens endeavours to free the text from favouring the Encratites, by showing the good and benefits of propagation, outweighing the evil that was inseparable from it, and by insisting, that as the child new born did not commit fornication, so he fell not under Adam's curse; St. chrysostom proceeds also on that matter, but much more perspicuously, and so, as is visibly most agreeable to the Catholic Doctrine: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But by all this we learn that the act of sin is not natural (for if it were we should be free from punishment) but that nature inclines to falling, being disturbed by a tumult of passions: but yet resolution making use of industry overcomes. Adding, in reference particularly to the Encratites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They are therefore foolishly mistaken, that suppose David to accuse marriage here, thus understanding those words, I was conceived in iniquities (as if his mother sinned, when she conceived him;) That is not his meaning, but he mentions the transgression of old committed by our first fathers, and saith of that, that it was the fountain of these streams. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for, saith he, if they had not sinned, they had not undergone the punishment of death, but not being mortal, had been above corruption, and then to incorruption apathy, absence of passions, had been concomitant; and apathy being admitted, sin had had no place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But seeing they sinned, they were delivered to corruption; being become corruptible they begat children like themselves, and to such, desires and fears and pleasures were together consequent. Against these reason contends, and if it overcomes, is pronounced or proclaimed to be rewarded; but if it be overcome, it is a debtor of shame, is punished with reproach. Thus far this holy Father in that place, expressly giving us his own opinion (and, I suppose, sufficiently clearing Clement's doctrine) in this matter: that though David impute not any of his foul, actual transgressions to nature, or the force of Original sin, because he had those other aids from God, which might have resisted successfully, if he had not been wanting to himself; yet he here mentions Adam's fall, as the fountain of all vicious corrupt streams, as that which showed sin the way into the world, brought tumultuous passions (which he 
* in Rom. 6. Hom. 11.  elsewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a large swarm of passions) together with mortality after it, and so an inclination and tendency in our nature to stumble and fall: which inclination, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first incitations from our nativity, in Clemens, which he mentions as impieties, and therefore sins; though, saith chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reasoning, such discourse as a Christian is capable of, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, resolution, with industry making use of the means that God hath given us (he adds elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* in Rom. 6. Hom. 11.  the spirit helping us Christians, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, baptism able to mortify) may not only oppose and encounter this swarm and rout of passions, but overcome them also. What the Latin Fathers thought of this place is visible from 
‖ Basil. ed. p 522.  Hilary, in his Enarration on Psal. 119. v. 175. Vivere se in hac vita non reputat, quip qui dixerit, Ecce in iniquitatibus conceptus sum— Scit se sub peccati origine & sub peccati lege natum esse; meditationem autem legis Dei ob id elegit ut vivat; He accounts not himself to live in this life, as having said, Behold I am conceived in sin— He knows he was born under the beginning of sin (i. e. Original sin, for he calls it elsewhere, as originem carnis, 
Ibid. p. 501.  the beginning of the flesh, so more expressly, originis vitium, the vice of his beginning, and peccata humanae naturae, the faults of his humane nature) and under the law of sin; but he therefore chooseth to meditate in the law of God, that he may live. And to the same purpose 
† de Poenit. 1. c. 11.  St. Ambrose, Omnes homines sub peccato nascimur, quorum ipse ortus in vitio est, dicente David, Ecce in iniquitate— All men are born in sin; our very birth is in fault, as David saith, Behold, I was conceived in sin— And many others concur to the same sense, in their Scholia on this Psalm. As for the doctrine itself of Original sin, as it is founded on many other places of Scripture, as well as on this, the concordant testimonies of the Ancient Church are set down at large by the Author of the Pelagian Hist. l. 11. Par. 1. from Justine, Tatianus, Irenaeus, Origen, Macarius Hierosolymit▪ and Macarius Aegyptius, Athanasius, Cyril of Jerusalem, Basil, Gregory Nazianzen, chrysostom, Leontius, Olympiodorus (of the Greek Church;) and from Tertullian, Cyprian, Arnobius, Reticius, Olympius, Hilary, Ambrose, Optatus, Hilarius Diaconus, Hierome (of the Latin;) as well as from St. Augustine, and those that followed him. And 
‖ Adver. Haer. c. 34.  Vincentius' words are remarkable, Quis ante prodigiosum discipulum ejus Coelestium reatu praevaricationis Adae omne genus humanum negavit astrictum? Before Caelestius, Pelagius' prodigious scholar, who ever denied that all mankind was bound by the guilt of Adam's sin? This I suppose sufficient to assure us of the sense of the Universal Christian Church in this Article. And what from this and the like places of the Old Testament the old Jews doctrine was, may be concluded from these words of St. chrysostom, 
Tom. 3. p. 72. l. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The reason of St. Paul's phrase so oft repeated [as by one] Rom. v: was, that when a Jew shall ask, how the world should be saved by the well-doing of one, the righteousness of Christ; thou mightest be able to say to him, How should the world be condemned by one Adam's sinning? By which words of his it appears, that this doctrine of the whole worlds being under condemnation for the sin of Adam, was such, as he thought no Jew would doubt of; for else it could be no fit means to silence his objection against the redemption of the whole world by Christ. To this of the Jews belongs their ordinary style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil formation, (which the Chaldee lightly vary into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning our evil affections, or concupiscence) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formation of sin, or proclivity to sin from their frame or fabric. So Eccl. 10.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flies of death are by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil concupiscence, which abiding at the gates of the heart, brings the cause of death into the world: and Psal. 103.14. where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our frame, the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil concupiscence which impells us to sin. So Psal. 119.70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figment of the heart. So say the Rabbins, three men subdued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their concupiscence; Joseph, Gen. 39 Boaz Ruth 3. Phalati 1 Sam. 25.44. Where by the example of Joseph, etc. it is evident, that the desire of carnal forbidden objects, such as another man's wife, is comprehended by them under this style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formation: And this from Gen. 8.21. where of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imagination, or formation, or figment of the heart of man, it is said, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil from the youth. So in the Midras Tehillem, on Psal. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Now the evil figment is born with a man, and goes about with him all his days, as 'tis said, the imagination of man's heart is evil from his youth; and if it can find occasion to overthrow him, when he is twenty years old, or forty, or seventy, or eighty, it will do so. And this the 
† Tract. S●●ca, fol. 52.1.  Talmudists, saith Buxtorfe; observe to be called by seven names in Scripture: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreskin, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the enemy or bater, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stumbling-block, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stone, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden thing. What they say of these is much of it indeed phansiful and Talmudical, and their writings are too full of such stuff to be here set down. See Buxtorf Lex. Rabbin. who farther refers the reader to Caphtor, fol. 55.1. God. habkemach, fol. 35.2. Afcat Rochel, fol. 12.1. In the forecited place of Succa they add, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. in time to come God shall bring the evil figment, or evil concupiscence, and slay it before the just and unjust; and that as long as the just live, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fight with their concupiscences, Berish. Rabath sect. 9 elsewhere 'tis given for a rule, that this concupiscence is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that (i. e. the future) world. See Basra, fol. 58.1. So the question being asked in S●nhedr. fol. 91.2. from what time this evil figment obteins dominion on a man, whether from time of his birth, or of his formation in the womb; the answer is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the time of his formation, etc. The like dispute is in Beresh. Rab. sect. 34. Elsewhere they say, that in the beginning 'tis like a thread of a spider, but in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis like a cart-rope; and again, that at first it is as a stranger, afterward as a guest, and at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Master of an house. See More Neu. par. 3. c. 22. and Vaiikra Rabath Sect. 17. The beginning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sweet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the end bitter. So R. Solomon on Psal. 78.39. for the wind that passeth away, and cometh not again, reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil figment hidden in the heart, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes when a man dies, and returns not again. And Midras' Tehill. to avert the argument drawn from that text against the resurrection of the dead, says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil figment is meant in this place (not the soul) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which goes with a man at the hour of death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and returns not with him at the hour of the resurrection of the dead. So when Ps. 16.3. there is mention of the saints that are in the earth, Midras' Tehill. understands the words, as of those that lie buried there, adding, God calls not here the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints till they be buried in the earth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the evil figment is in a man in this age; and (as it follows) God doth not fully confide in man, till he be dead. So Kimchi on Ps. 103.14. and Aben Ezra on this very verse of Psal. 51. where he resolves the Psalmists meaning to be, that in the hour of his nativity the evil figment was planted in his heart; and on ver. 10. that this evil concupiscence had drawn him to sin, and therefore he prays to God, that he would help him against the evil figment, that he might no more be misled by it, or admit sin. To conclude, the Talmud itself tract. Berach. hath a very sober and Orthodox account of this matter. And so this may suffice for the second thing, the notion of David's being born and conceived in sin. Thirdly then, it may be demanded, how this mention of his conception and birth in sin comes in here? or how it is a fit ingredient in a penitential Psalm, the humbling himself for so many gross actual sins, as he stood guilty of at this time? And the reason of the doubt is, because the sin of our conception and birth, being no act of our own wills, and yet farther a spring of all our corrupt streams, a strong tendency to our actual sins, the mention of that might seem rather a means of extenuating, than aggravating our actual guilts. To this I answer, 1. that if Christ, the second Adam, had not repaired the errors of the first Adam, if original corruption had inevitably betrayed David to his adultery and murder, etc. if he had not had power to resist his corrupt inclinations, or repress them from breaking out, as they did, into those gross sins, there would then be reason in the objection. But the doctrine of Original sin supposes not any such inevitable necessity, but on the contrary acknowledges the gift of Christ to be an antidote fully proportioned to the poison of our nativity, and his grace a sufficient auxiliary to enable men not only to resist, but overcome temptations, and in some degree to mortify corruptions. The Philosopher was said to overrule his nativity and stars: and sure David's divine Philosophy had thus enable him, if he had not sinned against grace and strength. And so to him that was thus enabled, the consideration of his natural corruption could be no competent matter of extenuation. The more turbulent his passions were, the stronger his inclinations to sin, the more he was obliged to devotion and watchfulness: the one, constantly and frequently to pray for grace; which he stood so much in need of; and the other, to employ his utmost industry, not to betray, but make the best use of those aids, to secure him from so visible and imminent a ruin. And to this sense some of the ancients understand the next verse, Behold thou desirest truth in the inward parts, and (as the LXXII. read) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast manifested to me the secret and hidden things of thy wisdom; Though by nature I am corrupt and unclean, yet thou, by thy special grace, and revelation and communication of the secrets of thy wisdom, thy Christ unto me, hast elevated me above that low pitch of my natural corruption. And thus 'tis not extraordinary in Scripture for two things to be mentioned one after the other, when the latter only is principally intended, and to the purpose; and the former only as it is preparative and introductory to the latter. And if this be the meaning of the place, than the account is clear, that the former verse taken alone, as it cannot be an extenuation, so neither need it be looked on as an ingredient in the aggravation of David's present actual guilts; but only as an introduction to the latter verse, God's divine revelations to him, which were very proper to aggravate his sins, as being committed against special grace and illumination, and so neither of weakness nor ignorance. But than Secondly, though his natural inclination to sin were no ground for the aggravation of his actual sins, yet being not, as hath been showed, useful for the extenuation of them, it may fitly come in to bear its part in a penitential Psalm, eo ipso as it is a sin, though but of our nature. For he that is truly sensible, and humbled for his grosser actual enormities, will, and aught to confess to God his lesser and inferior guilts, even his sins of ignorance and infirmity, and by no means to omit his natural corruptions, and all the branches thereof; First, the darkness of his understanding, Secondly, the unruliness of his affections, and Thirdly, the crookedness of his will, the bending down of that toward the carnal part, and great proneness to gratify it: Which last, as it differs very much from the complacency of the senses in their proper objects, or the inclinableness of the flesh to that which is prohibited, which were in our first parents in Paradise (the beauty and sweetness of the apple were then grateful to two of their senses, and fit to be desired by them) and therefore no sins; so is it a degree of aversion from God, and so contrary to that degree of love with all the heart, which is commanded us by the Law, and consequently an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or breach of God's Law, and a sin. And being so, and withal so connatural to the will, since the fall, that it is not perfectly rooted out of us in this life, it may sure be very fit to be put into the Catalogue, and fill up the number, and increase the weight of those sins for which men are to humble themselves before God at all times, but especially upon conviction of any one or more gross actual sins. For then the more truly sensible we are, the more wounding will every the least obliquity, or but inclination of the will to evil, appear to us; the least weight adding to his pressure, that is so much overladen already. And so this is a second use of this reflection on his natural corrupt state, in the work of his repentance. But S. chrysostom hath another notion of this passage, that it was used by David to introduce his prayer for that pardon which is promised sinners by Christ. For this he makes the meaning of the next verse, that God had revealed Christ unto him, enabled him to predict his birth, passion, resurrection, and ascension; and therefore as these were means of cure for the corruption of our nature, and of obtaining pardon for the infirmities thereof, so the Psalmist prays to God, who desireth and loveth truth, 
Tom. l. p. 710. l. 18.  that knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the weakness of our nature, he will communicate his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, medicines of pardon to them that beg them of him by prayer; and 
† p. 711. l. 34.  again, that he that had been taught this mystery of our redemption beforehand by the holy Spirit, prayed that he might obtain his part in that grace which he praedicted to others, and therefore cried out, v. 8. Thou shalt purge me with hyssop— And in this understanding of it, as a part of a plea for pardon in Christ, it will be perfectly fit also for a penitential Psalm, (though it tended not in the least to his humiliation) Deprecation of punishment being as proper a part of such an office, as aggravation of sin can be supposed to be. But the former seems to me the more probable design of the Psalmist in this passage, and that in either part is matter of aggravation of sin; and to that I have confined the Paraphrase, though the other being honoured with so great an Author, was not wholly to be forgotten or omitted.  
V. 6. Truth] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kidneys or reins, because they are covered over with fat. So once more 'tis used in Scripture, Job 38.36. where, as here, our English renders it inward parts, somewhat too generally. The Chaldee expressing it more particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the reins, and these in the Scripture stile being frequently taken for the seat of the affections, the purity whereof is most contrary to the natural corruption or inbred pollution, in the preceding verse. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that ordinarily signifies sincerity, uprightness and integrity: and so truth in the reins is equivalent to an hearty sincere obedience, not only of the actions, but of the very thoughts and affections to God; and so, in things of this nature, wherein this Psalm is principally concerned, denotes the purity of the heart, the not admitting any unclean desire or thought, the very first degree of indulgence to any lust. And this God is said to will or desire, or delight in, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit, frequently signifies) and so to command, and require of us. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the future tense, yet in reason that is to be rendered in the past or the present, thou makest, or hast made me know wisdom secretly; by wisdom meaning the knowledge of his duty, and by making known, instructing in it, and by secretly, the inward work of God's grace (added to the outward of his law) upon the heart, by which he 1. assureth him of this being his will, 2. incites him to the practice of it, and 3. instructs him in the advantages of this obedience, of this purity of the heart, rejecting the first motions of lust, the entertaining of which had brought this sad ruin on David's soul, engaged him in so many sins.    

The Fifty Second PSALM.  
TO the chief Musician, Maschil, A Psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.  
Paraphrase. The fifty second Psalms was composed by David on occasion of the wicked fact of Doeg, first in accusing, then in slaying Ahimelech the High Priest with all his family, destroying the whole City of the Priests, called Nob. for no other crime but for a respect and charity performed by Ahimelech to David (see 1 Sam. 22.) It was set to the tune called Maschil, and committed to the Praefect of his Music.  
1. Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually.  
Paraphrase. 1. It is a strange matter of pleasure and joy and boasting to a person in power, to be able to mischief those that deserve it least: There is not any sort of pride more irrational, than that of a Doeg, to have killed those whom no body else would kill, 1 Sam. 22.17. This is most diametrally opposite to (that which alone is just matter of joy or boasting to any) being like unto God; for he is most eminently good and bountiful, and so continues even to those that provoke him and sin against him.  
2. Thy tongue deviseth mischief like a sharp razor, working deceitfully.  
Paraphrase. 2. That relation of his to Saul of Ahimelech's civility to me was most maliciously designed, and the effect of it as bloody, as if the tongue that spoke it had been a razor sharpened on purpose to cut the throats of a multitude of most innocent persons.  
3. Thou lovest evil more than good, and lying rather than to speak righteousness. Selah.  
Paraphrase. 3. Had it not been as easy for thee to have said somewhat that might have assuaged the King's displeasure against his own son, and me his son in law? But some men are never pleased with those things which alone yield true and durable pleasure, (such are all acts of justice, and charity, and obliging those who deserve it,) but on the contrary are transported with any opportunity of calumniating or supplanting any, be they never so innocent.  
4. Thou lovest all devouring words, O thou deceitful tongue.  
Paraphrase. 4. And such is Doeg: No such pleasure to him, as to be able by one speech, as by a poisonous vapour, to blast a whole multitude, and bring ruin to the whole family and city of the pious high Priest of God.  
5. God shall likewise destroy thee for ever; he shall take thee away, and 
‖ or remove thee from the Tabernacle.  pluck thee out of thy dwelling-place, and root thee out of the land of the living. Selah.  
Paraphrase. 5. As thou hast dealt with the Priests of God, so shall God, their just avenger, deal with thee. Thou hast calumniated Ahimelech, then fetched him and his from their place of abode, then destroyed them from serving in the Tabernacle, swept away the Priests whole family, (none but Abiathar escaping thy bloody hands, and that much against thy will also) and let none of them return to their house; and not only so, but hast fallen upon the whole city of Nob, without any pretence of fault of theirs, and put them all to the sword. And God shall undoubtedly plead the cause of his innocent Priests, exclude thee from the privilege of serving God in the Tabernacle, of receiving benefit by the Priestly Office, first excommunicate thee, then bring the same bloody desolation upon thee and all thy family and people, which thou hast executed upon those.  
6. The righteous also shall see and fear, and shall laugh at him.  
Paraphrase. 6. And all that truly fear God shall take notice of this, as a judgement most just, for what he hath now done to the Priests: and as they shall make use of it to impress a due reverence of God, and all goodness on themselves and others, and a dread of offending; so shall they make him a name of reproach to all posterity, (by that also deterring all from the like practices) saying,  
7. Lo this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness.  
Paraphrase. 7. Behold the just vengeance of God upon a man that never thought of securing his greatness by God's protections, never applied himself to duties of piety or justice, never imagined that they would be useful to his present security, to which only he had an eye, but resolved by wealth and by wicked enterprises to establish and perpetuate his greatness. And now God hath refuted all his vain and false hopes, and brought utter destruction upon him.  
8. But I am like a 
† flourishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  green Olive-tree in the house of God: I trust in the mercy of God for ever and ever.  
Paraphrase. 8. Whereas I, to whom his mischief was originally designed, 1 Sam. 22.9. have been preserved from suffering any hurt by his malice: from that time to this I have prospered, and increased in strength, and have not fallen into Saul's hands, when he is cast out, v. 5. and shall, I doubt not, enjoy very happily the presence of my God in the Sanctuary (which prediction was eminently fulfilled when the Ark was brought into the City of David, the place of his abode.) My condition hath been like that of the Olive-tree, which is full of green leaves all the year long; and so have I continued in a flourishing state: whilst he is withered and cut down and eradicated out of the land of the living, I am fast settled and flourish by the good providence of God over me; and so through the same mercy I trust I shall do to my lives end.  
9 I will praise thee for ever, because thou hast done it; and I will wait on thy name, for it is good before thy Saints.  
Paraphrase. 9 This just vengeance of God I am obliged to remember and celebrate as long as I live, and what ever my distresses or dangers shall prove, repose my full trust and confidence in God, wait and depend on him for deliverance in his good time. And indeed thus to live by faith, and not by sense, to keep close to this one guard, and secure our tenure in God's protections, by never attempting or admitting aught which may betray and forfeit that hold, but for ever constantly to depend on God in his own way, is that which all pious men have experimented to be the wisest and safest course, and that which will stand in more stead, than all the power assisted also by all the wickedness of men.  

Annotations on Psal. LII.  
V. 1. Goodness] The first verse is very distantly rendered by the LXXII. Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O mighty man, the benignity of God, as the Chaldee rightly render it, they read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mighty for wickedness; and the Syriack and Latin, etc. follow them in it. To this they seem to have been lead by a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quite contrary to mercy by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for impiety, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mercilessness, and also reproach, Leu. 20.17. it is a wicked or abominable thing. By analogy with which, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be thought to signify that which is to the reproach of God, as indeed the kill of the Priests was, and so not amiss expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the ordinary acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very fit for this place, where the great mercy and benignity of God, and the continuation or constancy thereof in despite of our greatest provocations, God's bounty even to enemies, is very fitly opposed to Doegs unprovoked cruelty and impiety.  
V. 4. Deceitful tongue] The reading of the LXXII. here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is resisted by the context; and 'tis not improbable to have been the error of some scribe, the change being so easy from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the vocative case, to which it may be fitly said in the first word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast loved— And thus surely the Latin read it, who have lingua dolosa, in that case: but the Syriack took it in that other, and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conjunction with the antecedents, and deceitful tongues; and so the Arabic and Aethiopick also.  
V. 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Dwelling place] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally from the Tabernacle, not from thy dwelling place; and so the LXXII. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Tabernacle: and though the Latin and Syriack and Arabic have added [tuo, thy] yet neither will the Hebrew bear, nor do the Chaldee acknowledge it, who read by way of paraphrase, he shall cause thee to depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from inhabiting in the place of the Schechina, or Tabernacle, the place of God's presence. And thus Aben-Ezra expounds the Tabernacle of the place where the Ark was. And then the removing from that (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtulit) will be best understood of the censure of Excommunication, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which in the last and highest degree was Schammatha, delivering up the offender to the hand of heaven, to be cut off, himself and his posterity; according to that of the Jewish Doctors, who assign this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision, that he that is guilty of death, only himself suffers, not his seed, but excision reacheth both the sinner himself and his posterity, as here it doth.    

The Fifty Third Psalm.  
TO the chief Musician upon 
‖ the hollow instrument.  Mahalath, Maschil, A Psalm of David.  
Paraphrase. The fifty third Psalm is very little varied from the Fourteen first composed by David, on occasion of the general revolt in Absoloms' rebellion, but now new set to the tune called Maschil, (which probably was the cause of the variations) and accommodated to some other occasion, perhaps the first captivity, mentioned v. 6. and committed to the Praefect of his Music, to be sung to a Flute, or some other such hollow instrument.  
1. The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity; there is none that doth good.  
Paraphrase. 1. See Psal. 14.1.  
2. God looked down from Heaven upon the children of men, to see if there were any that did understand, that did seek God.  
Paraphrase. 2. See Psal. 14.2.  
3. Every one of them is gone back, they are altogether become filthy; there is none that doth good, no not one.  
Paraphrase. 3. See Psal. 14.3.  
4. Have the workers of iniquity no knowledge? who eat up my people as they eat bread: they have not called upon God.  
Paraphrase. 4. See Psal. 14.4.  
5. There were they in great fear where no fear was: for God hath scattered the bones of them that encamped against thee; thou hast put them to shame because God hath despised them.  
Paraphrase. 5. God struck them with a sudden consternation, for which there was no visible cause, and so they fled, and were killed in the flight; God being thus pleased signally to interpose his hand for the securing of David, and his disappointing and discomfiting his enemies.  
6. 
† Who shall give from Zion the salvation of Israel?  O that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.  
Paraphrase. 6. See Psal. 14.7.  

Annotations on Psal. LIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Mahalath] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the title of this and the 88 Psalms must be uncertain, the word being not elsewhere found. 'Tis most probably the name of an Instrument, on which the Psalm was to be sung; and it may fitly be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perforavit, or i●cidit, either from the hollowness of the instrument, or farther from the holes cut in it, in which respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used for fistula, or tibia, a pipe.    

The Fifty Fourth PSALM.  
TO the 
‖ Praefect of his stringed instruments, see note ● Psal. 4. ●.  chief Musician on Neginoth, Maschil, A Psalm of David, when the Ziphims came and said to Saul, Doth not David hide himself with us?  
Paraphrase. The fifty fourth Psalms was composed by David at a time of his great distress, and seasonable deliverance afforded him by God, when hiding himself in the wilderness of Ziph, 1 Sam. 23.15. and of Maon, v. 24. the Ziphites made discovery to Saul, v. 19 and he went with forces to seek him, v. 25. and compassed him round about, v. 26. but was diverted, and called home, and gave over the pursuit, by reason of the Philistims invading his land, v. 2●. It was set to the tune of Maschil, and committed to the Praefect of the stringed instruments.  
1. Save me, O God, by thy name, and 
† vindicate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  judge me by thy strength.  
2. Hear my prayer, O God; give ear to the words of my mouth.  
Paraphrase. 1, 2. To thee, O Lord, I address myself in all humility, to thee is my only resort; that at this time of distress thou wilt take the care and patronage of me, and by thy power and mercy deliver me out of it.  
3. For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah.  
Paraphrase. 3. For now malicious men have conspired to bring mischief and ruin upon me, and by their discoveries excited those who are now hunting me for my life: they only consider how they may gratine the King, and gain his favour, and have no restraint of conscience or piety to repress them from proceeding to the utmost evil.  
4. Behold, God is my helper; the Lord is with them that uphold my soul.  
Paraphrase. 4. But their malice shall not hurt me, as near and close as they are gotten about me: the Lord shall preserve me, and deliver me out of their hands,  
5. He shall reward evil unto mine 
† treacherous observers, spi●●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  enemies: cut them off in thy truth.  
Paraphrase. 5. And execute vengeance on these Ziphites that have thus been employed by Saul to observe and betray me, 1 Sam. 23.23. bringing them in his just judgement to utter destruction.  
6. I will 
‖ sacrifice 〈◊〉 thee a voluntary oblation.  freely sacrifice unto thee; I will praise thy name, O Lord, for it is good.  
Paraphrase. 6. This obliges me to make my most solemn acknowledgements, to present, as my freewill offerings, my lauds and praises, which are most due, and a most joyful employment to be paid to him that hath dealt so graciously with me;  
7. For he hath delivered me out of all trouble, and mine eye 
† beheld, or looked 〈◊〉 mine enemy.  hath seen his desire upon mine enemy.  
Paraphrase. 7. Having by a signal act of his special providence diverted and called back my enemies, given me a pleasurable sight of them in their retreat, and so set me safe from this so present a danger.  

Annotations on Psal. LIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. With them that uphold] This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord among the sustainers] deserves here to be taken notice of, as a form not unusual among the Hebrews, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet signifying no more than that God is my upholder; and not he as one of many, but my only upholder. So Jud. 11.35. when Jephtha tells his daughter, thou art among the troublers of me, or one of them that trouble me, the meaning is no more, than that she very much grieved and troubled him. So Isa. 41.4. when God saith of himself, I am with the last, the meaning is evident, I am the last simply, as before I am the first. So Hos. 11.4. I was to them as they that take off the yoke, i. e. I ●ased them. So Psal. 55.18. there were many with me, i. e. God is with me, and that is as good as the greatest multitude. So Ps. 69.26. they whom thou hast wounded, signifies no more than the singular number precedent, he whom thou hast smitten. This idiom we see continued in the New Testament, Joh. 11.19. many of the Jews came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to those about Martha and Mary, i. e. as we render it, to Martha and Mary. So in Greek style, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is no more than Plato; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be of the rich, is no more than to be rich. All this is observed by the learned Seb. Castellio, and given as the account of his rendering the words, Dominus is est qui mihi vitam s●stentat, The Lord is he that sustains my life: wherein also he agrees with the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord is the defender of my soul, and so the Latin, susceptor animae meae, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supporter of my soul, or life; and so the Arabic and Aethiopick.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Freely sacrifice] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the known style for a freewill offering, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or voluntary oblation so much spoken of, and so, being here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will sacrifice, it must questionless signify: and the preposition ב may either be a pleonasm, 
ב  I will offer a freewill offering, or be thus taken notice of in the rendering, I will sacrifice to thee by way of freewill oblation. And thus the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which their interpreter renders sacrificium sacrificabo, I will sacrifice a sacrifice. In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for it is good] is capable of a double rendering; either thy name is good, or it is good to praise thy name, see Psal. 92.1. and Psal. 118.8, 9 But the Jewish Arab confines it to the former sense, paraphrasing it thus, I will praise thy name, and say, The Lord is good.  
V. 7. Mine eye] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspexit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will best be rendered beheld or looked, and being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on mine enemy, signifies no more but beheld, or looked upon mine enemy. This the Chaldee is willing to supply (as supposing an ellipsis in it) by adtion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge, mine eye hath seen revenge upon mine enemy, and our English imitating them, reads, his desire. But the simple reading is followed by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my eye hath looked upon my enemies; and so the Syriack and Latin, etc. follow them: and that seems to be the best rendering of the place, for David's enemies at this time were not destroyed, but only drawn back from pursuing him, by the coming of the news of the Philistims being in the land. The more probable notation of the phrase is, that David was so nigh as to behold them marching away; which he might well do, having been encompassed with them so close, as the story of it expresses, v. 26. and but on the other side of the hill Maon, from the top of which he might well behold them in their retreat: and being so near destruction by them, and yet so safe by this act of God's providence, recalling them, he might well recount it as an eminent mercy, that his eye thus beheld his enemies, when he was delivered from their pursuit.    

The Fifty Fifth PSALM.  
TO the chief Musician on Neginoth, Maschil, A Psalm of David.  
Paraphrase. The fifty fifth is a mournful Psalm of david's, recounting his own distresses in the time of Absaloms' rebellion, and the perfidiousness of those his own principal servants and Counsellors, (such was Achitophel, 2 Sam. 16.23.) which were the chief authors of it, yet confidently resorting to God for his aid, and cheerfully depending on it. He set it to the tune of Maschil, and committed it to the Praefect of his Music, to be sung to the harp, etc.  
1. Give ear to my prayer, O God, and hide not thyself from my supplication.  
Paraphrase. 1. O thou which art my only refuge in all distresses, be thou now pleased to hearken favourably to my requests.  
2. Attend unto me, and hear me: I 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mourn in my prayer, and make a noise.  
Paraphrase. 2. My condition makes me very 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am unquiet and clamorous, Chald.  querulous and importunate▪ O be thou pleased to consider my distress▪  
3. Because of the voice of the enemy, because of the oppression of the wicked; for they cast iniquity upon me, and in wrath they 
† set themselves against me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hate me.  
Paraphrase. 3. My son Absalon hath depraved my Government, and those that are associated with him have driven me from my throne: the one accuseth me as guilty of great misgovernments, the other pursue me with all the malice 〈◊〉 rancour imaginable.  
4. My heart 
* trembleth  is sore pained within me; and the terrors of death are fallen upon me.  
Paraphrase. 4. And the danger is so great and pressing, that I may be allowed to tremble and quake at the appearance of it.  
5. Fearfulness and trembling are come upon me, and horror hath overwhelmed me.  
6. And I said, 
‖ who will give me the wing as a dove? I will fly and dwell or rest.  O that I had wings like a dove, for than would I flee away and be at rest.  
7. 
† Lo I will  Lo than would I wander far off, and remain in the wilderness. Selah.  
8. 
* I will  I would hasten my escape from the 
‖ stormy wind, or wind that is raised from the whirlwind.  windy storm and tempest.  
Paraphrase. 5, 6, 7, 8. And accordingly I am now forced, as in a state of horror and confusion, to forsake my place, to flee from Jerusalem with all possible speed, to escape out of his hands, and to this end to wander upon the mountains, to go whither I may, 2 Sam. 17.20. to avoid this calamity, so suddenly raised by mine own rebellious son and subjects.  
9 
† Overwhelm them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Destroy, O Lord, and divide their tongues; for I have seen violence and strife in the city.  
Paraphrase. 9 Lord, be thou pleased to confound and dissipate their 
‖ so the Chald.  counsels, (see 2 Sam. 15.31.) by causing some disagreement and division among them; for all that they design and consult about is rebellion and rapine.  
10. Day and night they go about it upon the walls thereof: mischief also and 
‖ injury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sorrow are in the midst of it.  
Paraphrase. 10. These two are the continual guard of their city, the arts to which they are content to owe their safety: And that which is within▪ and is to be preserved by these means, is itself of the same making, violation of my ●ust rights established on me by God. All that they have to do is, to defend one wickedness and violence with the addition of many more.  
11. Wickedness is in the midst thereof; deceit and ga●●e depart not from their streets.  
Paraphrase. 11. And so their whole conspiracy what is it but a continued complication and conjunction of all kind of iniquity and injustice?  
12. For it was not an enemy that reproached me; then I could have born it: neither was it he that hated me, that did magnify himself against me; then I would have hid myself from him.  
Paraphrase. 12. One thing that extremely heightens my trouble, is, that the most pernicious counsel that hath been given in all this business was not the counsel of any known enemy, whom I might have foreseen, and prevented;  
13. But it was thou, 
† one whom I esteemed as myself.  a man, mine equal, my guide, and my acquaintance.  
14. We 
* joined ourselves to the assembly.  took sweet counsel together, and walked to the house of God in company.  
Paraphrase. 13, 14. But of 
‖ see the Chald.  Achitophel, one whom I loved as my own soul or life, one whose advice I took above all other men's, 2 Sam. 1●. 23. one that I had a particular friendship with, and communicated my secrets to him, and above all, one whom I had reason to look on as a pious man, he was so ready always to accompany me to the service of God.  
15. 
‖ Death shall deceive or forget them, they shall go—  Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings and among them.  
Paraphrase. 15. But God will not suffer this perfidiousness of his to go unpunished, he shall not live to perfect his design, a death as unnatural, unexpected, and remarkable as that which fell on Corah, Dathan and Abiram (those rebels against Moses and Aaron) shall certainly befall him: for it is a most horrible wickedness that he is guilty of. (This is also a visible prediction of what should befall Judas, who was parallel to Achitophel, both in sin and punishments. Act. 1.)  
16. As for me, I will call upon God; and the Lord shall save me.  
17. Evening and morning and at noon will I pray and cry aloud, and he shall hear my voice.  
Paraphrase. 16, 17. But as for myself, I have nothing to do but to pray constantly and importunely to God, thrice a day solemnly to reinforce my impression on him; and no doubt he will be graciously pleased to deliver me out of this distress, (as formerly he hath done out of all others) and  
18. He 
† will deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hath delivered my soul in peace from the battle that 
* is  was against me; for there 
‖ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were many with me.  
Paraphrase. 18. Restore me to peace and safety from the imminent danger of this rebellion, which be it never so strongly and invincibly contrived and managed against me, cannot outvie the strength of heaven, which is certainly on my side. God taking my part, as he doth, I can want no other supply of auxiliaries  
19 God shall hear and afflict them, even he that abideth of old, Selah. 
† they are not changed, and they  Because they have no changes, therefore they fear not God.  
Paraphrase. 19 Without such aids, God will himself be sure to maintain my cause; he is eternal, omnipotent, and unchangeable, and shall therefore, according to his promise made to me, protect and secure me, and withal sharply punish these obdurate persons, which for fear of men were corrupted from their obedience by Absalon, and being now out in rebellion, and going on prosperously and undisturbedly in it, cannot by a far juster fear, the fear of God, be reduced.  
20. He hath put forth his hand against such as be at peace with them, he hath broken his Covenant.  
Paraphrase. 20. They have broken all laws of fidelity and allegiance, being obliged by oaths, have had no regard thereto.  
21. 
‖ They are divided, their mouth butter, their heart war—  The words of his mouth were smother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.  
Paraphrase. 21. Their tongues and hearts were at a great distance; their smoothest and fairest and most flattering speeches, were but designed to conceal and disguise under them their bloody and rebellious contrivances, which under these pretences were most securely carried on, till at last it was seasonable for them to break out into open war.  
22. 
† or cast th● affairs on the Lord, who gave thee.  Cast thy burden upon the Lord, and he shall sustain thee: he shall 
* not suffer the righteous to be for ever moved.  never suffer the righteous to be moved.  
Paraphrase. 22. But let their practices and designs be what they will, I am resolved to make no other applications, but those in my prayers to God. All my wants and desires, I will make known to him, (who is the Author of all good things, even of my very being itself) and in him repose my trust for the supplying of them. He will, I doubt not, come seasonably to my relief; and although he have now for a while permitted me to be driven from my place, he will in his good time return me to it, and not suffer this rebellion to prosper, or me his anointed Vicegerent to be cast down for ever.  
23. But thou, O God, shalt bring them down into the pit of destruction. Bloody and deceitful men shall not live out half their days: but I will trust in thee.  
Paraphrase. 23. But on the contrary, God shall assuredly bring these down to an untimely ruin or excision. And the same is the portion which all other like them are to expect; Rebels and perjured and bloody men shall generally meet with disappointments in this life, gain little but the shortening of their own days, seldom live half so long as other men that are more dutiful and peaceably disposed. And in this contemplation of God's just vengeance on them, and care and watchful providence over me. I cheerfully rest, wholly referring the event to him, and confidently assuring myself, that it will be such as I may comfortably depend on, and expect to find all joy in the issue of it.  

Annotations on Psalm LV.  
V. 4. Sore pained] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grieve or be pained, is frequently by the Targum rendered trembling. And thus it must signify Psal. 96.9. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co●tremiscite, we render it fear before him; 'twere better, tremble before him, for so it would better connect with the earth, which is there spoken to. So Psal. 144.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it tremble thou earth— So 1. Chron. 10.3. speaking of the archers which pressed upon Saul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he was greatly afraid. So the Chaldee read it, 1 Sam. 31.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he feared: and so here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heart trembleth within me; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co●tremis●it, saith the Chaldee; and the Syriack more clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trembling, (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear) fell upon me; and the Arabic in like manner, my heart within me was afraid; and the Jewish Arab Interpreter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trembleth. And thus the learned Castellio, Cor meum in pectore trepidat, my heart in my breast trembleth: and so it best accords to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the terrors of death (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terror) that follows in this verse, and the fearfulness, and trembling and horror in the next.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Flee away) The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which literally sounds I will fly and dwell, seems to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two words to express one thing, viz. fly to a place of repose and safety: where that place was, could not be specified, for as he saith, 2 Sam. 15.20. I go whither I may; as if he had said, I know not whither; and v. 17. The King went forth and all the people after him, and tarried in a place that was far off, as here v. 7. I will wander afar off. And indeed this is the sum of these three verses, 6, 7, 8. I said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will give me the wings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a dove? i. e. I resolved to fly immediately. So 'tis affirmed in the History, 2 Sam. 15.14. And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee, for we shall not else escape from Absalon, make speed to depart, lest he overtake us suddenly: which is but the plain prose of what is here put in the metrical style, as the description of his sudden and confused flight, he knew not whither; I will flee, and rest, I will wander afar, I will hasten my escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the stormy wind, or wind which is raised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the whirlwind, (such as carried Elias to heaven, 2 King. 2.2.) In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will hasten my escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wind that is raised, or stormy wind, the LXXII. read in somewhat a distant manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I expected him that would save me from pusillanimity; perhaps understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wind in the notion of spirit, and then the concitation of that might pass for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pusillanimity. The Latin follow them, and read pusillanimitate spiritus; but the Syriack forsake them, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tempestuous wind, or a wind that is raised (so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee useth in this place, is deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascendit.) As for the former part, it cannot well be deemed a version of the words, but may possibly be a paraphrase; for so he that flies from an imminent danger, though (as David here) he knows not whither, doth expect some means of deliverance, for which he thus reserves himself by flight.  
V. 10. Go about] That which removes all difficulty in this verse is, the observing who they are that are here said to encompass, or go about the city, viz. violence and strife, or rebellion, which are in the words immediately foregoing (v. 9) said to be espied by him in the city. For these then to go about the city (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the walls of it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is to do as Soldiers that guard a city do, and signifies these to be their only means of preserving themselves; and then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mischief and injury to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the inmost part of that city, what is it, but to denote these vices to be the possessions that that other guard is set to defend? and so, in short, their securing one wickedness with another, is the clear meaning of this verse.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. equal] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatus, aestimatus est, is the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the esteeming of myself, or according to my proportion, i. e. one whom I esteemed in the same proportion and degree that I did myself. The Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who art like me, but the LXXII. most exactly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but thou a man whom I love and esteem as I do my own soul; for so that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, equal to my soul or life, as in Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, equal to my head, i. e. my life; and so the word is used by Saint Paul Phil. 2.20. see note on that place.  
V. 14. Took sweet counsel] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sweet, and the ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for secret, the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will literally be read, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we made our secret sweet. And so it may be an elegance, to signify the pleasure of his friendship, or of communicating secrets to him. But the Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cleaved, or joined ourselves to the company or assembly, interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that sense of cleaving or joining to; Job 21.33. the clods of the valley shall cleave (not as we read, shall be sweet) unto him, to express the certainty of death (as v. 32. he shall be brought to the grave, and remain in the tombs) and not the pleasantness of it: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and then taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify company, as Abu Walid also doth, and puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 company or coetus assembly, for a different signification of it from secret. And so it certainly signifies a congregation, and is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, assembly, Jer. 6.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it, the assembly of young men; and so Jer. 15.17. the assembly of the mockers, where the LXXII. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the council, as that signifies the place where they meet to consult. And then the plain meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be this, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we joined ourselves together to the assembly; and that well agrees with what here follows, we walked to the house of God in company. The LXXII. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we find 1 Sam. 9.12. and which the Targum uses frequently for a feast; for as they here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meats, so the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word. And even thus the sense is but little varied; for eating or sweetening a sacrifical meal together, is no more than going together to the feasts, i. e. to the public assemblies at the festival times. In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered with a noise, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and so the Chaldee seems to have taken it which reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with haste; and to that agree the Jewish Doctors, who tell us men are to go in haste and with speed to the Synagogue, but return thence very leisurely. But the word signifies also in company, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assemble, and in Hiphil to consent, and so it best accords with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together] in the former part of the verse, and accordingly is rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in consent, or one mind, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in concord.  
V. 15. Seize] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceptus est, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the future of Hiphil, and being applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death (Death shall deceive them) it may possibly signify, that they shall not live to do what they design, but death shall come and frustrate and evacuate all their contrivances, and so deceive and cheat them. And thus it were but a Poetical phrase to denote what David is said to have whether wished, or foretold against Achitophel, 2 Sam. 15.31. O Lord, I pray thee turn the counsel of Achitophel into foolishness; for so to deceive him, is to turn his wise counsel into folly: and this God did by sending that horrid melancholy and anguish of conscience, which was the death of him. But the Jewish Aarb suggests another sense of the phrase, rendering it, Let death forget them, viz. natural death, that so it may signify, let them not die a natural death, but, as he explains it, as Corah and his company did, and as it here follows, Let them go quick into Hades. And thus for death to deceive them] is to come to their end before they think, and by means which they can neither foresee nor prevent. And that will be the most probable meaning of the phrase.  
V. 19 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  No changes] The phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus literally rendered, to whom no changes to them, i. e. (according to the vulgar style among the Hebrews) they are not changed; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being no more than quibus, to whom, and to whom no changes no more than they are in no wise changed: and so with this coheres what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— and they fear not, or have not feared God. (In both parts visibly the character of those, whom in the beginning of the verse he saith God will afflict) either they are uninterrupted in their, course, and so fear not; or they continue unchanged in their rebellion, and so fear not God: therefore God will certainly bring them down, and afflict them sore. The Chaldee here read it in the latter sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— wicked men, which change not their very evil course, and fear not the sight of God, shall perish. The rendering of the LXXII. will bear either, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for there is no change to them, (taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a change simply:) but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such alterations as tend to corruption; So Job 10.17. where changes are joined with war, and both said to be against him; and so most probably it is here taken.  
V. 21. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Words] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit] signifies also to smooth, and from thence to flatter, see Psal. 5.9. Prov. 2.16. Psal. 36.3. The LXXII. here read it in the primitive notion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were divided, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 butter (reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by anger, or perhaps in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense) they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from anger. To our vulgar reading of smother than butter] the Chaldee exactly accords, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— softer than the fat of cheese are the words of his mouth, and his heart like weapons of war. (So they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which the LXXII. again from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw near, render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his heart drew near, but therein (though the Latin and Arabic agree) the Syriack depart from them.) But the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mouth is in the singular, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, and there is no mention of words in the Hebrew, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a noun, for the prefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requires another punctation. And to avoid all difficulties, the readiest expedient is, to receive the LXXII. their rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were, or are divided. viz. the members of the wicked man there spoken of, they are at great distance one from the other; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 butter their mouth, or their mouth is butter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and war their heart, or their heart is war— And this seems to be the fairest rendering of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Thy burden] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedit, if it be a noun, literally signifies thy gift, by that meaning the thing which thou desirest to have given thee; and therefore the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy hope, or that which thou hopest to receive. The LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy solicitude, and the Apostle St. Peter follows their reading, 1 Pet. 5.5. and this very agreeably to the original. For the Hebrews generally render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy burden; and David Kimchi in his roots gives this account of it, that the Jewish Doctors learned the exposition of this word from an Arabian, or, as other Copies of Kimchi read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Syrian Merchant, who bidding his Chapman weigh out his parcel, used this phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weigh out your burden, or lading. Here 'tis evident by the whether Syriack, or Arabic use of it, that the Hebrew word anciently signified a burden, and not only a gift: And then the burden here spoken of, that which was to be cast on God, being the burden of the mind only, that is most fitly rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, care or solicitude. But some of the Jews incline to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for a verb; and than it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast or commit thyself, or thy affairs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath given to thee: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jewish Arab Interpreter is capable of this sense, being the same with the Hebrew, only changed י into ו.  
V. 23. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Half their days] In the Jewish account threescore years was the age of a man, and death at any time before that was looked upon as untimely, and deemed and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision, of which they made 36 degrees. So that not to live out half ones days, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is in their style to die before thirty years old.    

The Fifty Sixth PSALM.  
TO the chief Musician, upon 
‖ the silent Dove afar off.  Jo●ath Elem Rechokim, Michtam of David when the Philistims 
† had him in their power.  took him in Gath.  
Paraphrase. The fifty sixth Psalms was composed by David (as Psalm 34. was) at Adullam, or some place of his flights, in remembrance of his great deliverances out of the hands of Saul, and in reflection on the time when he was with the Philistims, 1 Sam. 21. in which he resembleth himself to a Dove a great way from home, sitting sadly and solitarily by itself. It is called his jewel (see note on Psal. 16. a.) in respect of the memorableness of the escapes, which were the matter of it, and he committed it to the Praefect of his Music, to be solemnly and publicly sung.  
1. Be merciful unto me, O God, for man 
* gapes after me.  would swallow me up, he fight daily oppresseth me.  
Paraphrase. 1. Blessed Lord, my enemy Saul is very earnest and diligent to devour me, he is continually designing some mischief against me, O be thou graciously pleased to interpose thy hand of deliverance for me.  
2. 
‖ my observers gape daily.  Mine enemies would daily swallow me up, for they be many that fight against me, O thou most high.  
Paraphrase. 2. I am watched on every side by a multitude of envious persons, who fain would get me into their snares; but thou, O Lord, art able to disappoint them all.  
3. What time I am afraid, I will trust in thee.  
Paraphrase. 3. When any the greatest cause of fear approacheth me, I have my sure refuge on which I may repose myself, thy overruling Providence, O Lord.  
4. 
† In the Lord his word will I boast.  In God I will praise his word, in God I have put my trust, I will not fear what man can do unto me.  
Paraphrase. 4. Thou hast promised me thy constant aid; and the fidelity of that and all other thy promises is matter of glorifying, and firm confidence to me, and I cannot be brought to apprehend any danger from the malice of men, be it never so great, as long as I have this so impregnable a bulwark to secure me.  
5. Every day they 
* deprave  wrest my words, all their thoughts are against me for evil.  
Paraphrase. 5. My enemies I know are very diligent and industrious, they do their utmost to deprave my words and actions, to put the most odious interpretations upon them; their plots and consultations are wholly spent to work me some mischief.  
6. They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul.  
Paraphrase. 6. Very busy they are in meeting, and laying their heads together, they manage it with all secrecy, as so many treacherous spies, they have an evil eye upon every thing I do, and fain would find occasion to ensnare and ruin me.  
7. 
‖ According to their iniquity abjection shall be to them or they shall be cast away—  Shall they escape by their iniquity? In thine anger cast down the people, O God.  
Paraphrase. 7. Their whole confidence is in their falseness and wickedness, certainly thou wilt not permit such acts to prosper finally; thy patience will at length be provoked, and then thou wilt suddenly subdue them, and destroy them.  
8. Thou tellest my wander, put my tears into thy bottle; are they not in thy book?  
Paraphrase. 8. I have been long banished from my home, wand'ring up and down in great distress, my condition hath been very sad and lamentable. And all this I am sure is particularly considered by thee, thou knowest the 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of the vagrancy Chald.  days of my exile, and vagrant condition, thou reckonest and layest up all the tears that drop from me, for thou hast a sure record, a book of remembrance for all that befalls me, and wilt, I doubt not, in thy good time, vindicate my cause, and deliver me.  
9 When I cry unto thee, then shall mine enemies turn back: this I know, 
‖ that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for God is for me.  
Paraphrase. 9 I need no other weapons to discomfit my enemies but my prayers, for of this I have all assurance, that God doth espouse my cause, and in his good time upon my humble and constant addresses to him, he will certainly take my part, and come in seasonably to my rescue.  
10. 
† In God his word will I glory, in the Lord his word will I glory. See note c.  In God will I praise his word, in the Lord will I praise his word.  
11. In God have I put my trust, I will not be afraid what man can do unto me.  
Paraphrase. 10, 11. He is my God, and my Lord, a God of all mercy and goodness, and a Lord of all power and might. The former of these hath inclined him to espouse my cause, to make me most gracious promises of preservation and deliverance; and the latter secures me of his strength and fidelity, his ability and readiness to perform them. And this is matter of all joy and comfort to me in my distress; of confidence, that having relied on him, I shall not be forsaken by him, nor fall under the malice and power of any of mine enemies.  
12. Thy vows are upon me, O God, I will render praises unto thee.  
Paraphrase. 12. I am under the greatest obligation to return my thanksgiving to thee, and all the oblations of a grateful heart: In this I shall be careful not to fail, but sing praises to thee for ever, who art thus graciously pleased to own and vindicate thy unworthy servant.  
13. For thou hast delivered my soul from death, wilt not thou recover my feet from falling? that I may walk before God in the light of the living.  
Paraphrase. 13. Thy preservations I have signally experimented several times, when my very life hath eminently been in danger. And these pledges of thy mercy give me assurance, that thou wilt now rescue me from all my dangers, and give me space and opportunities to live and serve thee, and walk acceptably before thee.  

Annotations on Psalm LVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Took him] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in a latitude not only to apprehend, or take or hold as a prisoner, but simply to have, to possess, to contain, to have in ones power. Accordingly, as it is here rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they had him in their power, so if we consider the story to which it refers, 1 Sam. 21. we shall find no cause to look upon David as a prisoner at the time which is here spoken of. David indeed at Gath was afraid when they told Achish, that this was the man of whom the triumphal songs were made, v. 11, 12. But it appears not, that that speech was by the speakers intended to his disadvantage, but only to represent him a considerable revolter or transfuga fled from Saul. And that nothing but kindness was finally meant him, may be gathered from v. 15. where Achish his words are, Have I need of mad men, that ye have brought this fellow to play the mad man in my presence? shall this fellow come into my house? It seems he might have been thought fit for the King's house and presence, had he not been taken for a mad man. Which is very far from a prison being designed him. And 'tis yet farther manifest 1 Sam. 27.1. that David soon after this returned to this place to Achish King of Gath again; which is a sufficient argument, that he apprehended not any real danger, when he was there at the first. From all which 'tis consequent, that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be rendered in the notion of captivity, or imprisoment, so the deliverances here recounted by the Psalmist are not to be applied to his escape out of the hands of Achish, but belong to the many reskues by God afforded him from Saul's servants, and Court-Sycophants; and so though the title of the Psalm looks only on the Philistim in Gath, yet it takes in the passages following; as Psalm 34, though by the inscription it appear to have been indicted, when David changed his behaviour before Achish, takes in also the following story of his dismission (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, and is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dismissed him, by the Chaldee paraphrased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he left him) and his departure, and the consequents thereof, being penned, as is most probable, at Adullam, or some other place of his after-flight, while he was persecuted by, and fled before Saul.  
V. 1. Swallow] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw breath, is the metaphorical use of the word for gaping after, desiring earnestly, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for enemies that earnestly desire to get him into their hands. The ancient Interpreters generally render it, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conculcare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee, he hath trod me under foot, and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same word is again repeated in the same sense v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my observers (or those that watch as spies upon me) gape.  
V. 4. In God] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel signifies to praise, there is no doubt; and if it do so here, it will be necessary to soften the phrase, which otherwise sounds somewhat rough, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render literally, In the Lord I will praise his word] to read, The Lord his word will I praise,] which is easily done, if only ב (as oft it is) be reckoned as a pleonasm. But the word signifies also to glory, or boast, as Psal. 10.3. the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasts, the Targum reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoiceth, or glories in his own hearts desire; and this notion seems better to belong to it here, where it is joined with putting trust in God, for so to glory and boast in God, is to profess dependence on him, and none else, and so the Syriack hath distinctly rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God will I glory. The LXXII. seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my words; for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the Lord I will praise my words, and so the Latin, and Arabic, and Aethiopick follow them, In Deo laudabo sermones meos, it will not be easy to divine with what sense. What is here said [in God, and again in God] is with some change repeated v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Of these two words the Rabbins observe, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the attribute of justice, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the attribute of compassion. And accordingly the Chaldee here reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. in the attribute of the justice of God I will praise, or rejoice in his word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the attribute of his pity, etc. i. e. whether he punish, or he pities, I will praise him, or boast or glory in him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Wrest] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying first to grieve, or be in pain, is used by metonymy for any laborious framing, or forming any thing. Here being applied to another's words, or speeches, it seems to note the depraving them, labouring, and using great art and diligence, to put them into such a form as may be most for the disadvantage of the speaker, turning and winding them to his hurt, putting some odious gloss upon them, and so according to sense, may most fitly be rendered depraving. This perhaps the LXXII. meant when they rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not as that signifies detesting abhorring, but making them detestable, putting an odious, abhorred sense upon them. The Syriack here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they took counsel against me, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by taking counsel, labouring and industriously contriving and consulting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my words, by [me] and then supposing the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against, to be wanting, they thought fit to supply it, and thus to paraphrase this obscure phrase, and make it agree with that which follows, all their thoughts, or contrivances, are against me for evil.  
V. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gather] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to dwell or to sojourn, signifies also (in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to assemble, to meet together, and so the Chaldee interpret it here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall assemble together; but the LXXII. retaining the former notion, render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall inhabit.  
V. 7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Escape] Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is observed by Lexicographers, that as in Kal it signifies to escape or go out, so in Piel, it is used for casting out or throwing away, so saith Kimchi in his roots, (adding that the noun from thence signifies an abject vile person, Judg. 12.4, 5. and Isa. 45.20.) lo Jon. 2.10. where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fish vomited out Jonah, etc. the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it evidently signifies to cast or vomit out; so Levit. 18.25. and 28. the Chaldee useth it of the lands vomiting out its inhabitants, and so the Rabbins use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vomit. And then the place will be thus literally interpretable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, or according to their iniquity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abjection, casting, or vomiting out shall be to them, i. e. they shall, as vile persons, be rejected and cast out by God. And thus the Chaldee appear to have understood it, who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be empty or vile; and to this best connects that which follows in the verse, In thine anger cast down the people.    

The Fifty Seventh PSALM.  
TO the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the Cave.  
Paraphrase. The fifty seventh Psalms was composed by David, on occasion of what happened in Saul's pursuing him, 1 Sam. 24. when David finding Saul in the Cave, might have killed him if he would, but spared him, and thereby gave him assurance of his friendship (and not, as he had been calumniated, enmity) to him. It was set to the tune of a former Psalm, which began with the words, Destroy me not, and it is (as the former) styled his jewel, (see note on Psal. 16. ●.) in respect of the greatness of the mercy recounted in it. It was committed to the Perfect of his Music.  
1. Be merciful unto me, O Lord, be merciful unto me, for my soul trusteth in thee: yea in the shadow of thy wings will I make my refuge, until these calamities be overpast.  
Paraphrase. 1. To thee, O Lord, I make my most affectionate and humble address, relying on thee, reposing my whole trust in thee, neither seeking nor projecting any means of safety to myself, save that which consists in thine only aid and protection. Be thou mercifully pleased to afford me this at this time, and continue it, till this persecution be over.  
2. I will cry unto God most high, unto God that 
‖ performeth for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  performeth all things for me.  
Paraphrase. 2. The Lord that hath espoused my cause, is a God of might. All that I ever received, hath been from him, my deliverances his immediate vouchsafements; to him therefore now do I with all cheerful confidence address my supplications.  
3. He shall send from heaven and save me 
‖ he hath put to shame.  from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth.  
Paraphrase. 3. When malicious-mind●● men are most bitterly set against me, even to devout and destroy me utterly, God shall send me relief from his throne, by some means which he shall think fittest to choose for me, by his 
† so the Chald.  Angels, or by his gracious overruling providence, disappointing those that had these bloody designs against me. He hath bound himself by promise, and so both his mercy and fidelity are concerned in it, and he will make good both unto me.  
4. 
† I lie, or, my soul, I lie among lions, the sons of men are set on fire, their teeth—  My Soul is among Lions, and I lie even among them that are set on fire, even the sons of men; whose teeth are spears and arrows, and their tongue a sharp sword.  
Paraphrase. 4. My life is in the same danger as if I were encompassed with Lions; virulent men, such as are continually inflaming and inciting Saul to pursue and destroy me, never say any thing but with some bloody design of bringing mischief upon me.  
5. Be thou exalted, O God, above the heavens, let thy glory be above all the earth.  
Paraphrase. 5. Lord, be thou pleased to rescue me out of this danger, and so to magnify thy own glory over the pride and malice of the greatest men, by discomfiting and frustrating the designs of such.  
6. They have prepared a net for mp steps, my soul is bowed down: they have digged a pit before me, into the midst of which they are fallen themselves. Selah.  
Paraphrase. 6. They have designed very treacherously against me, like fowlers that by digging holes, and laying gin● or toils in them, ensnare the simple unwary bird; and God hath disappointed them in all their designs, brought on them what they had projected against me.  
7. My heart is 
* prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see 2 Chron. 30.19. Ezr. 7.10. Psal. 10.17.  fixed, O God, my heart is fixed; I will sing, and give praise.  
Paraphrase. 7. This is enough to raise and enliven, and inspirit any man's heart, to praise and magnify the mercy of so signal a deliverance. And as there is nothing so fit, so nothing that I shall more readily perform.  
8. Awake up my glory, awake Psaltery and Harp, 
‖ I will awake the morning.  I myself will awake early.  
Paraphrase. 8. My tongue (see Psal. 16. note ●.) shall begin the hymn, and the instruments of Music shall follow in a cheerful and melodious note, they shall no longer lie idle, when such eminent mercies exact their acknowledgements, and my heart, whose tribute is most due, and every member of my body, faculty of my soul, and action of my life shall be most diligent in an early payment of it.  
9 I will praise thee, O God, among the people, I will sing unto thee among the nations.  
Paraphrase. 9 My acknowledgement shall not be made to thee in private only, but in the midst of the congregation, with the greatest solemnity possible, calling all others to assist me in so weighty a work.  
10. For thy mercy is great unto the heavens, and thy truth unto the 
† Sky.  clouds.  
Paraphrase. 10. For thou hast in a most eminent manner, made good thy great mercy most undeservedly and graciously promised to me, and thereby thy fidelity also.  
11. Be thou exalted, Lord, above the heavens, 
or thy glory is  let thy glory be above all the earth.  
Paraphrase. 11. Lord, be thou pleased to rescue me out of this present danger, and so to magnify thy own glory over the pride and malice of the greatest men by disappointing and frustrating their designs against me, (see v. 5.)  

Annotations on Psalm LVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Altaschith] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdidit, is a form of deprecation [destroy not.] It is four times used in the titles of the Psalms, in this, and the two next succeeding 58. and 59 and 75. This makes the Chaldees gloss improbable, viz. that it was composed at a time, when he said Destroy me not, for that will not fitly be applicable to any, much less to all of these. 'Tis much more probable that as many other titles of the Psalms, so this was designed to denote the melody or tune to which it was set, the same that had formerly belonged to some Psalm or hymn, beginning with those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy not.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. The reproach] All the Ancient Interpreters make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verb (and so sure it is of the preterperfect tense in Piel) and apply it to God, that he shall deliver David, having shamed or reproached his enemies. So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reproached, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shamed or reproached. So before them the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Vulgar dedit in opprobrium, he gave to reproach, and accordingly the Arabic and Aethiopick. And in all reason ●o we are to render it, rather than imagine the prefix ● to be wanting. But another rendering the words are also capable of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that would swallow me up hath reproached or railed against me.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. My soul] The rendering of this fourth verse will depend upon the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul. This, according to the most usual notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more than I myself, and then it may not improbably connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first person my soul, i. e. I lie among Lions: If not so, yet retaining the literal rendering [my soul] that may be taken in the vocative case, as part of a soliloquy, O my soul, I lie— In either of these renderings the following words will flow readily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of m●n are set on fire, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. their teeth are spears—  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Awake] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most fitly to be taken in the transitive sense for exciting or stirring up, and so awakening. So 'tis generally taken, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a noun, that signifies the dawning first light of the morning, the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendered, I will awake the morning, a Poetic strain, imitated by Ovid, and frequent among Poets, Non vigil ales ibi cristati cantibus oris Evocat auroram, The cock by his crowing calls not up the morning there.  
V. 10. The clouds] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comminuit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heaven, from the thinness of the Substance thereof. And it seems to be taken not for the aereal part (which contains the Clouds) but the aethereal, which comprehends the Sun, Moon, and Stars. So Psalm. 89.37. where the Moon is called the faithful witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven. So v. 6. who in the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be compared unto the Lord? meaning the highest heavens, not the clouds. So Isai. 45.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, Let the heavens distil righteousness, to signify not the clouds that distil the dew (as the Chaldee there understands, and renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the clouds) but God the Lord, that doth all these things, v. 7. so Jer. 51.9. is lifted up to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens of heavens, or highest heavens. I suppose there in the notion of the highest heavens, though that phrase do not always signify so (see note on Psal. 148.4.) And so in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former part of the verse regularly signifies the regions of the air, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  frequently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heavens; and then in all reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signify not the same again, but the aethereal regions, and so will best be rendered, Sky, the seat of the Stars: the Chaldee retaineth the same word, only changed into the plural, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ heavens, the Syriack also, departing from the LXXII. (which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ clouds) render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the heavens of heavens. The Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a root differing from the Hebrew only by the change of ח into ה, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though not usually found applied to the heavens, yet may well signify the highest of them, properly signifying heights, as joined with the name of mountain, the heights or highest tops of the mountains, and that is the peculiar style for the athereal bodies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heights, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the highest, which makes it reasonable for us to render it Sky, and not Clouds.    

The Fifty Eighth PSALM.  
TO the chief Musician, Altaschith, Michtam of David.  
Paraphrase. The fifty eighth Psalm is a contemplation of the injustice and incorrigible wickedness of men, especially of his enemies that exasperated Saul against him, together with God's unexpected speedy vengeance on them. 'Twas set to the tune which began with the words. Destroy not, (see note on Psal. 5●▪ ●.) and (as several others) styled David's jewel, because of the signal acts of Gods just judgement mentioned in 〈◊〉▪ (see note on Psal. 16. a.) and was composed by David, and committed to the Praefect of his Music.  
1. Do ye indeed speak righteousness, O 
‖ congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  congregations? do ye judge uprightly, O ye sons of men?  
Paraphrase. 1. 'Tis lamentable to consider how little truth and justice is left in the world, even among th●se whose quality most 〈◊〉 it from them.  
2. Yea in heart ye work wickedness, 
† on the earth; Your hands, or you with your hands frame violence.  you weigh the violence of your hands in the earth.  
Paraphrase. 2. All their thoughts and designs are continually employed in mischief, all the business of their lives to fit it, and frame it, perfect and compass it to the best advantage.  
3. The wicked are estranged from the womb; they go astray 
* from the belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as soon as they be born, speaking lies.  
Paraphrase. 3. Vice begins and takes possession of them very early, from their very birth, as it were; in their very first and tenderest childhood, they transgress the rules of justice, tell lies as soon as they are able to speak; the corruption of their nature soon shows itself in inclinations to ill, and they make not use of divine grace, or humane discipline, to restrain it, but set out, and begin their age with sinning, and so proceed without reformation.  
4. Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear.  
5. Which will not hearken to the voice of the charmers, 
‖ the wizard that useth incantations  charming never so wisely.  
Paraphrase. 4, 5. They are full of nothing but wickedness, therein to be resembled to serpents, the most poisonous noxious creatures: and one resemblance more they have to one famous sort of serpents, those of whom the naturalists say, that being deaf of one ear by nature, they have a way of making themselves perfectly deaf, on purpose to preserve themselves from the force of the wizard's charms, designed to lull them asleep and take them. And thus do these obstinate incorrigible men resolve never to admit or hearken to any means, which may have force to persuade them to leave their wicked ways, are to all methods of working their reformation impregnable, and impersuasible.  
6. 
‖ Thou wilt break 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Break their teeth, O God, in their mouth; break out the 
† grinders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  great teeth of the young Lions, O Lord.  
Paraphrase. 6. But God will disappoint their poisonous and mischievous designs; he will weaken and disable them, deprive them of the weapons, or opportunities of their malice; as snakes or serpents that have their teeth pulled out: and for the more violent open oppressors, that Lion-like invade the innocent, he will disarm them of those instruments whereby they rend and enjoy their prey, and though their ravenous wicked inclinations and appetites remain, yet shall God restrain them from breaking out, to the destroying of his servants.  
7. 
* They shall melt as waters go from themselves; he shall direct his arrows (see note on Psa. 64. a.) as if they were ●ut asunder.  Let them melt away as waters that run continually: when he bendeth his bow to shoot his arrows, let them be cut in pieces.  
Paraphrase. 7. Their preparations and forces shall be routed, all their designs disappointed and frustrated, never attaining the end which their malice had projected to the hurt of others.  
8. As a snail that melteth, 
‖ he shall passaway as the deciduous fallen, or dead embryo of a woman, they shall not—  let every one of them pass away, like the untimely fruit of a woman, that they may not see the Sun.  
Paraphrase. 8. As a snail melts, and exhausts, and utterly consumes itself, when it goes out of the shell, every motion tends to the dissolving and melting of it; or as an Embryon in the womb, when the ligatures of life are dissolved, presently pines away, and comes to nought; so shall they and all their malicious designs be blasted and frustrated and destroyed, and never arrive or attain to their desired success.  
9 Before your 
† or thorns know the brier.  pots can feel the thorns, he shall 
* hurry them away as it were alive, as it were in fury; or so shall rawness, so shall anguish know them, or affright them.  take them away as with a whirlwind, both living and in his wrath.  
Paraphrase. 9 And the unexpected suddenness of this is oft very observable: You cannot imagine a cauldron, with a flame of brambles or thorns under it, to be sooner heated, and that which is in it scalded by the fire, or a thorn and a brier entangled one in another, that this vexation, or destruction and discomfiture is wrought on wicked men: As a tempest, or whirlwind, or as a man in a rage hurries away any thing, so shall the wicked be hurried away, seized on, and carried alive, as it were, in a trice, before they can think of any means to prevent it.  
10. The righteous shall rejoice when he seeth the vengeance; he shall wash his footsteps in the blood of the wicked.  
Paraphrase. 10. All good men shall see, and observe this dealing of God with these, and bless his Name for their own deliverance out of their hands, and receive benefit and confirmation by sight of this vengeance that falls on them.  
11. 
‖ And ו  So that a man shall say, Verily there is 
† fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a reward for the righteous; verily he is a God that judgeth the earth.  
Paraphrase. 11. And all that behold it shall be forced to acknowledge, that piety and virtue are matters of advantage and benefit in this world, (abstracted from all reward in another life;) disappointments, and sudden blasts, and destructions being the ordinary guerdon of impiety, and peace and prosperity of conscientious and pious dealing, of justice, and of charity. And this on both sides an infallible evidence of conviction, that this world is not governed by chance, but administered and managed by an almighty, alwise, and most just providence.  

Annotations on Psalm LVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Weigh] All the Ancient Interpreters consent to annex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the earth] to the former part of the verse: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye work wickedness on the earth, say the LXXII. and so the Chaldee, and Syriack, etc. by that meaning all the space that they live upon the earth in this world. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your hands,] they generally render it so, as to go before, and govern the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the vulgar, injustitias manus vestrae concinnant, your hands wove, or frame wickedness; the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your hands prepare evil; and the rest after the same manner, (only the Jewish Arab goes the other way, reading, In the regions you weigh the injustice of your hands.) And in case the verb (as it will bear) should be in the second person, there will yet be no reason to join 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the iniquity of your hands: The more probable rendering will be by understanding the preposition ב (prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart in the former part of the verse, and so fit to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repeated here) in, or with the heart ye work wickedness on the earth, with your hands you frame or prepare violence. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to weigh in a balance, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and to frame any thing by rule and line: and in this latter sense the Chaldee understand it, rendering it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare, or fit, or frame, any thing; and herein the Latin choose to follow them (rather than the LXXII.) concinnant, they frame, which the LXXII. more loosely and paraphrastically render▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they complicate, as that signifies weaving, or texture, and so by a metaphor, framing also.  
3. From the womb] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the womb, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and from the belly, are not strictly to be taken for the hour or minute after birth, as if they did actually sin, or tell lies, as soon as ever they were born; but in that latitude that aversions (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) and straying and speaking lies are capable of, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. as soon as they are by age, and understanding, and use of their faculties qualified for sinning, which is not many months after their birth, they do actually fall into sin, and accordingly grow up with it, without reformation.  
V. 4. Deaf adder] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deaf viper, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or adder, is said to be so called, because (saith Schindler in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) being deaf of one ear, he useth to stop the other with dust, or with his tail, to avoid the force of charms or incantations wherewith he is wont to be caught. Of this art of catching Dragons in India, Philostratus gives an account in the 
* L. 3. c. 2. p. 113. A.  life of Apollonius; On the mountain, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are wont to hunt the dragons; and there are three parts of the prize, when they are caught (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
P. 114. ●.  the eyes, the skin, and the teeth, but especially the first, the apples of their eyes being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ib. A. 116. A.  a stone bright as fire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, florid and sparkling out all manner of colours, and of secret and unspeakable efficacy, such as Gyges his ring is said to be. The hope of this gain stirs up the inhabitants to use all arts to circumvent and take them. And this is the Indian manner of it, 
P. 114. C.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— they take a scarlet coat embroidered with golden letters, and spread it before the serpent's hole, and these golden letters have a fascinating power over him, and therewith his eyes, though as hard as stones, are yet overcome and laid to sleep. And besides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They have Charms of hidden wisdom (or sorcery) which they use to him, and thereby he is brought to put his neck out of the hole, and sleep upon the golden letters, and then the Indian taking that advantage cutteth off his head with an axe, and seizeth upon his prey, the stones which he finds in the head. Here is a signal testimony of the received custom of charming or enchanting of serpents, very agreeable to the expression of the Chaldee here, which styles it the voice of enchanting words, which bind the Serpents, i. e. lay them fast asleep. For the avoiding of which danger, the deaf adder, so called, because he hears but of one ear, is supposed to stop his other ear, and so to secure himself. Whether there be exact truth in this, is not material to the Psalmists use of it, or to the explicating the meaning of this allusion, which as from a thing vulgarly believed, sets forth the matter in hand, the impersuasibleness of wicked men, who will not be wrought upon by any the wisest and divinest arts of persuasion, to forsake his course, or be won and gained and caught to virtue, but fortifies himself impregnable against all such artifices, that he can foresee likely to have efficacy upon him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Charmers▪] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to murmur or whisper, signifies those that use charms. As for the other part of the verse, it will best be understood by joining the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or wizard, by way of apposition to the charmers precedent; and then with that will connect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that enchants enchantments, i. e. useth all the enchantments he is furnished with, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to associate) denoting a conjurer, or enchanter, that either brings many creatures into one place by his charms, or else stills them, that they shall not hurt, by that means. And then the phrase [enchanting enchantments] is but ordinary Hebrew stile, very frequent in all words where any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aggravation is to be expressed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Teeth] The mention of [tooth] in this first place, with the relative [their,] looks most probably on the adders or serpents immediately foregoing, whose poison and noxious power is in their teeth, and the way to disarm a snake is to deprive him of his teeth. This they that keep them tame usually do, by putting to them a piece of red cloth in which they love to fix their teeth, and so draw them out. And breaking them is equivalent to drawing them. This mention of teeth fairly introduces that which follows concerning the Lion, whose doing mischief with that part is more violent and formidable, and so signifies the open riotous invader, the violent and lawless person, as the serpent's teeth the more secret undiscernible wounds of the whisperer, or backbiter, which yet are as dangerous and destructive as the former, by the smallest prick killing him on whom they fasten.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Run] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going or going away) will be here best joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as waters, and rendered thus, They shall melt as waters depart or go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from themselves (so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fall away from themselves) this being the nature of water, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when it is not cooped up in some vessel, or enclosed within banks, to run about, to depart from its own spherical nature, and every part to leave the other (so the Jewish Arab reads, let them be dissolved as waters, that go their way) or when it is in a current, continually to flow, and not remain: and so the resemblance is most fit to describe the destruction which is here aboded to the wicked, by way of melting or falling asunder, which is nothing else but the departing of one part from the other, so as not to return again to their state. To this well accords the other part of this verse, He shall direct or send out his arrows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they were cut in sunder, (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut in pieces:) i. e. when he prepares his arrows, sends out the instruments of his malice, they shall not come to their designed mark; but, as when arrows are cut in sunder, before they go out of the bow the pieces fly not out, but fall presently to the ground, so shall it be with his intended mischiefs, they shall be frustrated, disappointed utterly, unable to hurt any man. Abu Walid observes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it implies as much as if 'twere said, let them be cut in two like straws. And the Jewish Arab, though he interpret the former part by change of the person, [when thou settest thine arrows to the string against them] yet in this part he agrees, [so let them be cut off as an ear of corn. The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have Deut. 23.26. for stalks, or ears of corn; and if the verb may draw any signification from thence, than this will be the meaning, that their arrows, when shot, should fall asunder, like the ear from the straw, to which Job seems to refer ch. 41.27, 29. He esteemeth iron as straw, and brass as rotten wood, Darts are counted as stubble, etc. In the beginning of the verse, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall melt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liquefacit, the LXXII. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is thought to signify being despised or contemned, and so to be the rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprevit: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may rather be understood there for bringing to nothing, and so the vulgar Latin understood the LXXII. who read ad nihilum devenient, they shall come to nothing; and so it is a clear periphrasis of the melting which the Hebrew designed, and fitly agrees to the resemblance of water falling on a plain, where it runs abroad, and comes to nothing.  
V. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Snail] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies cannot be certainly defined, being but this once in the whole Bible. The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as wax, and the Syriack and Latin &c. follow them. And if it be thus rendered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  than the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joined to it, must be taken in the Arabic notion of it (not unusual in the Bible) for perishing and being destroyed, or in the notion wherein 'tis used here v. 7. of waters which go from themselves, and is there a resemblance of melting. But the Chaldee may also deserve to be heard, who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a reptile, or crawling, etc. which interpreting the word of some creeping thing, which is an eminent example of melting, seems to apply it to a snail, (which notion Abu Walid prefers before any) when he goes out of his shell, (to which also the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking or going out] fitly agrees) which melts and leaves the marks thereof behind, wheresoever he goes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wets or moistens his way, saith the Chaldee, till at length by degrees he consumes and destroys himself. And with this agrees the latter part of the verse, that other resemblance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abortive, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or as the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, the falling fruit of a woman, meaning the child in the womb, when by the dissolving of the ligatures, by which it is knit to the womb, and by which it receives all its nourishment, it falls down, and if it continue in the womb, from that time it presently melts and consumes away, as the snail did by going out of his shell. For this the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fire fell (and so the Latin and Syriack, etc.) reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and applying it to the wax precedent: As on the other side, the Chaldee, looking forward to the conclusion of the verse, of not seeing the Sun, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mole, and so join that with the abortive child, as an abortive and blind mole (so false conceptions, or liveless embryos are wont to be called) which see not the Sun. But the Hebrew will best be rendered so, as the snail and the child dead in the womb may be the two resemblances to express the blasting of the wicked man's designs; and then the not seeing the Sun] be applied only to the wicked, not either to the snail, or that fruit in the womb (though in the latter of them it certainly holds also) that he shall not see the Sun, i. e. shall not bring his designed or projected malice to light, shall be disappointed and blasted, and consumed, before he bring it forth.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Pots] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things, a thorn, and a pot or vessel to be set over the fire. In the latter sense the LXXII. (though they here, and Eccl. 7.7. render it in the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Hos. 2.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) do oft take it and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cauldron, 22. times, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brass-pot twice, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render pot, 2 Chron. 4.11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pan, Exod. 27.3. and 38.3. and Jer. 52.18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cauldron, Jerem. 52.19. And if we shall here take it in that sense, then for the pot to understand (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) or rather to feel the thorns, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. the fire that is made of thorns (a quick and scorching fire) will be no more than to be heated by a fire of thorns: That is very instantly done, the fire is instantly kindled into a great flame, and so the Cauldrons that are over it are soon heated, and what is in them, scalded by it. This resemblance therefore is fitly set to express the swiftness of wicked men's destruction, and hath the same importance, that the Greek adage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ or the Latin, citius quam asparagi coquuntur, sooner than asparagus is boiled. (which yet is so very little while a doing.) But the LXXII. as was said, render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the other notion by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thorns; and so it may also signify. For thorns and briers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being both noxious shrubs, of the same kind, full of hooks and prickles, upon the first touch are united and clasped fast together, entangled in one another, and grow one upon the sudden, have an intimate acquaintance as it were (the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) upon the first meeting. And in this sense there is ground also for the Proverb, especially when there is speech of divers naughty persons (as here there is) agreeing one with the other in their irregular intangling figures, i. e. in the like mischievous dispositions. And to this purpose is that adage in Aristotle, Moral. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One thief, and one wolf or rapacious person knoweth another. And then it will be thus rendered, Ere your thorns understand or know the brier, ere they are combined together, where they can grow acquainted (which they usually do at their very first encounter, and can hardly be got asunder again) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so, etc. These latter words (as the former, and in proportion with them) are also capable of a double interpretation. For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as most frequently it is, for vivum, living, then most probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horruit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or horripilavit, horror or staring of the hair, caused by fright, or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (changing ש into ט) carrying away with a whirlwind or tempest; and then the latter part will be thus rendered, so shall he affright and perplex them, or so shall he hurry them away with a whirlwind, as it were alive (as when the earth swallowed up Corch) and (again) as in anger or fury. For when a man is in rage, than he hurries them away with whom he is thus displeased, and stays not first to kill, and then carry away, which requires time, but as it were alive hurries them tempestuously no man knows whither, by both these noting the swiftness and terribleness of it. And though God be not capable of such incitation, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as if he were thus in a rage or incitation, he will thus hurry them away, as it were alive. And so this may be the meaning of the phrase, if only we suppose an ellipsis of ב in before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and read as it were in anger, or fury; but it is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be substantively taken, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and be of some affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then both these join together in the nominative case. To which purpose it may be considered, that Levit. 13.16. in the examination of the leper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies raw flesh, and so our old translation here took it, rendering it a thing that is raw. And then rawness and anger (in that dialect, wherein we call a sore angry, which is painful or inflamed) will signify jointly that anguish which proceeds from an inflamed wound, and thus be rendered, so shall rawness, so shall anger, or inflammation (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammatus est) affright, or perplex them. Besides this, the Arabic notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is considerable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for knowing or understanding; and then there will be a farther elegancy, in allusion to the knowing of the briers and thorns forementioned; and the rendering thus, Ere the thorns know the briers, so shall rawness, so shall inflammation or anguish know them. And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear this sense proposed, this will be a fair and ready meaning of the passage.  
V. 10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Wash his footsteps] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impulit) an hammer, than the soles of the feet by which the earth is trodden on, or beaten: so the LXXII. (though here they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hands) render it Psal. 17.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my footsteps, where the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet. As for the phrase, washing their feet in the blood of the ungodly, it literally signifies the plentiful effusion of the blood of wicked men, which the godly live to see; but figuratively to refresh (as washing of feet was designed to weary travellers) to recreate, and withal to benefit and profit them (as bathing was a principal part of the ancient medicine;) and so, besides the thankful acknowledgement of God's mercy to them, in thus destroying their enemies, (which is some refreshment to those that are under their persecution) they receive profitable document also to cleave fast to God, and the practice of all virtue, which hath this assurance to be secured and remunerated in this life.    

The Fifty Ninth PSALM.  
TO the chief Musician, Altaschith, Michtam of David, when Saul sent, and they watched the house to kill him.  
Paraphrase. The fifty ninth Psalms was composed on a special occasion, set down 1 Sam. 19.11. when, after Saul's casting his javelin at David, he fled to his own house, and Saul sent messengers to watch the house in the night, that they might slay him in the morning, but David being by michal's help let down by a window, escaped, v. 20. This Psalm, as the former, was called his jewel, and was set to the tune forementioned (Psal. 57 a.) and committed to the Praefect of his Music.  
1. Deliver me from mine enemies, O my God: defend me from them that rise up against me.  
2. Deliver me from the workers of iniquity, and save me from the bloody man.  
Paraphrase. 1, 2. O thou my most gracious God, mine only Protector and Defender, be thou pleased to interpose thine hand, to rescue me out of the power of my wicked and bloodthirsty enemies.  
3. For lo, they lie in wait for my soul: the mighty are gathered against me, not for my transgression, not for my sin, O Lord.  
4. They run and prepare without my fault: awake to help me, and behold.  
Paraphrase. 3, 4. Now is a season for this thy special interposition, for the aid and relief of thy allseeing Providence; for now Saul and his servants have designed my death: and though I never in the least provoked him, but, on the other side, have deserved very well of him, yet are they resolved to entrap and catch me, and then to take away my life.  
5. Thou therefore, O Lord God of hosts, the God of Israel, awake to visit all 
‖ or nations. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the heathen, be not merciful to any wicked transgressor. Selah.  
Paraphrase. 5 Now therefore, O thou most powerful God, which canst with the least b●ck of thine discomfit the strongest forces, and hast promised to watch over thy faithful servants, be thou pleased to show forth thy just judgements among men, to vindicate the innocent, and to dissipate all obstinate wilful sinners, (see v. 8. and Psalm 10.16.) This thou wilt certainly do, who art the upright judge of all the word: and though thou wilt pardon, and accept upon their repentance and amendment, the lapses of thy servants; yet 'tis certain, that even in thy covenant of mercy there is no relief for the wilful and impenitent: And this abodes most sadly to Saul at this time.  
6. They return at evening; they make a noise like a dog, and go round about the City.  
Paraphrase. 6. As hungry dogs that come home at evening, and are very unquiet, and go about the walls of the City for Carrion, dead carcases cast out thither, or any thing else that may satisfy their hunger; so do the servants of Saul pursue and seek after my life, with the greatest impatience and greediness that is possible.  
7. Behold, they 
† speak with  belch out with their mouth, swords are in their lips; for, 
* or who doth hear, or obey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Who, say they, doth hear?  
Paraphrase. 7. All their consultations and discourse is to contrive how they may take away my life; and herein they go on unanimously, no man among them makes conscience of duty, (as if there were never a God in heaven to observe and punish such injustice and violence.)  
8. But thou, O Lord, shalt laugh at them; thou shalt have all 
‖ or nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the heathen in derision.  
Paraphrase. 8. But thou, O Lord, art a beholder of all their actions as of all things else that are done in the world: whosoever hath any design contrary to thee, (see v. 5.) though thou permit him a while, yet in thy season thou shalt disappoint and punish him. This is the method of thy Providence over all the people of the world; and thus shalt thou now do in this case, disappoint and frustrate all them that watch to take away my life.  
9 
‖ His strength will I repose on thee, or, his strength will I ward or keep myself from, at thee,  Because of his strength will I wait upon thee; for God is my defence.  
Paraphrase. 9 The God of heaven is the only safeguard and security, the only means of protection I have, or can pretend to; therefore on him only will I depend for relief, or rescue from this danger.  
10. The God of 
† or, his. See note b.  my mercy shall prevent me: God shall let me see my desire upon mine enemies.  
Paraphrase. 10. All the good that can ever befall me comes from the mere grace and mercy of God; on that therefore I wait with confidence, and implore with humility, that he will now timely afford it me, and disappoint and discomfit mine enemies.  
11. Slay them not, lest my people forget: scatter them by thy power, and bring them down, O Lord our shield.  
Paraphrase. 11. As for the manner of it, that must also be referred to the wisdom of thy choice, to do it in such a way as may have the deepest and most lasting impression on the beholders: and that it will not so probably do, if thou involve them in one speedy universal slaughter, which, though it may affect the beholders at the time, will be soon forgotten again; but by some more lingering way, scattering them first, and then rendering them the objects of contempt, casting them severally into a very low condition in their dispersions; for that will continue to mind men of this work of thy vengeance, to which all these evils are naturally consequent. And this is the method that thou wilt now use in discomfiting them, and defending me.  
12. 
* The sin of their mouth is the word of their lips, and they shall be taken  For the sin of their mouth, and the words of their lips, let them even be taken in their pride, and for 
‖ perjury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cursing and lying which they speak.  
Paraphrase. 12. This have they justly brought upon themselves by their perjurious falseness and boldness, their maligning and threatening those which never deserved ill of them, and their continual going on, and obstinate impersuasibleness therein.  
13. Consume them in thy wrath, consume them that they may not be; 
† and they shall know, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and let them know that God ruleth in Jacob, unto the ends of the earth. Selah.  
Paraphrase. 13. And thus shall God certainly deal with them, sending punishment upon punishment till they be quite destroyed; and this in so signal a manner, that all that behold it shall discern God's judgement in it, and his particular Providence in the government of the world.  
14. And at evening 
* they shall return, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let them return, and let them make a noise like a dog, and go round about the city.  
Paraphrase. 14. Under this judgement of Gods, they shall indeed be what their own voluntary sins had made them before, v. 6. the hunger of the dog shall be their plague, as the ravenousness hath before been their sin.  
15. 
‖ They shall wander, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let them wander up and down for meat, 
† if they be not satisfied and continue all night.  and grudge if they be not satisfied.  
Paraphrase. 15. A beggarly and indigent, and so an unsatisfied and wearisome condition, shall be their lot, the greatest worldly plague that can fall on any, large appetites, and no possessions or acquests to satisfy them.  
16. But I will sing of thy power; yea I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble.  
Paraphrase. 10. Mean while I am eternally obliged to proclaim thy power and might, and withal to make my solemnest acknowledgements of thy favour and goodness to me, and to make this the matter of my daily morning lauds, that in my greatest distress thou hast thus delivered and secured me.  
17. Unto thee, O my strength, will I sing: for God is my defence, 
* God is my mercy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the God of my mercy.  
Paraphrase. 17. To the therefore I thus come, with all the rejoicing of an humble heart, as to one that never fails to relieve, when I want relief, and so eminently to make good his promised bounty toward me.  

Annotations on Psalm LIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Belch] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scaturivit, is the same word used in a metaphorical sense, for pouring out words, as a spring doth water, and simply for speaking, as Psal. 78.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will utter dark sayings, and Psal. 19.3. night unto night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall utter a word, and Prov. 1.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will declare to you. And so in all reason here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they speak with their mouths, and swords are in their lips, i. e. whensoever they speak or say any thing, 'tis some bloody matter or other: and accordingly as the Chaldee retain the Hebrew word, so the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin loquentur, they will speak; and the Syriack more expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of their mouth a sword in their lips.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Because of his strength] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, is somewhat hard to determine. 'Tis literally to be rendered his strength; yet all the ancient interpreters, as now we have them, render it, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength, saith the Chaldee, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my strength, the LXXII. and the Latin, fortitudinem meam. And so the context may be deemed to require, which joins it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee, as if it were thus to be rendered, my strength will I keep or repose with, or on thee, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of reposuit, as it sometimes signifies) for God is my defence. This interpretation of the phrase is generally pitched on by the interpreters, save that the Syriack takes a greater liberty of paraphrase, and reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God, I will glorify thee, (upon the same account, I suppose, that Psal. 8.2. for strength the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praise) by that yet meaning to express the true power of the phrase; the reposing one's strength on God, being indeed the glorifying and blessing him for all the strength one hath. And should this be resolved on to be the sense, the words might yet remain unchanged, as our Hebrew now reads them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his, i. e. God's strength; thereby meaning that strength which I have from God: in which respect God's strength and mine are all one: what is mine, as of the receiver, is his, as the donor; and when it is given me, yet it is not so mine, as to cease to be his, but still remains much more properly his than mine, as being free to him to withdraw it when he will; his, principally and originally, and in fullness, and mine only derivatively, imperfectly, and dependently from him; I am a tenant at will, to be put out of possession when he pleaseth. And for the seeming incongruity between [his] and [to the] it is not new; but frequent in the Hebrew, which oft pass from one tense, and from one number, and from one person, to another. The very next words are an example of it, for after God, mentioned in the second person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  follows immediately in the third, for God is my defence. And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength agreeing so well with God, in the end of the verse, and the sense lying thus, God is my defence, therefore his strength will I repose on thee, i. e. on God, the appearance of incongruity will not be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength, but rather in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee. But neither is that new or strange, the transition from one person to another being so very ordinary. In the next verses we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mercy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the points of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mercy, the cheer being for the one, and the chetib for the other. And accordingly, of the Interpreters, some read the one, some the other, both certainly meaning the same thing; the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of my grace or goodness or mercy, but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my God his mercy, and so the Latin; but the Syriack in the middle between both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord, thy grace— Thus much hath been said in compliance with the renderings of the ancient Interpreters, as we now read them. But there is another notion of the phrase, of which it is capable; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength] may be understood of the strength or forces of Saul sent against David to watch the house, in the title of the Psalm, and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered I will guard, or look to, or beware of, or keep myself from, so as to avoid the danger of this strength of his, and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at, or with, or by flying to thee, i. e. to God, as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my, i e. David's refuge, in the end of the verse. And thus the words most probably signify, his strength I will ward, or avoid, or beware, or take heed of at thee. And if the composure seem harsh or strange, it must be imputed to the poetry, which consists principally in affinity of words or sounds, and light variations, and correspondencies observed betwixt several parts of the composure. Saul sent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they guarded in the sense of besieging) the house, in the title of the Psalm, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will ward (in the sense of taking heed of, or avoiding) his strength, in the end of this first part of this Psalm: And then in correspondence with it, is the conclusion of the latter part of the Psalm, very lightly varied, v. 17. Here the first part of the concluding verse runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the latter parts are of the same affinity also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for God is my defence, the same in both; and only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mercy, changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mercy, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength, into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength. Thus much being said for the confirming this interpretation, 'twill now be easy to conform the ancient interpretations to it, if only we shall suppose the true original copies of them to have been in the third; not first person, and to have been changed by scribes, on purpose to conform this ninth to the last verse. There indeed 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength, and my mercy, as in the interpreters, so in the Hebrew itself: But here in the tenth verse, all copies of the Hebrew have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength; therefore 'tis reasonable to resolve, that so it was when the Interpreters rendered it, and according to that reading their interpretations (being probably by scribes corrupted) ought in reason to be restored, the Chaldee, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength— and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his strength will I watch, or ward (the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, frequently signifies cavere sibi, so to observe, as to avoid and keep out of the danger) at, or with, or by betaking myself to thee. And so in the Latin, and other translations, which are more reasonably to be accorded to the Hebrew, than the Hebrew to them.  
V. 11. Slay them not] In this place the ancients renderings are very different. The LXXII. apply the forgetting] to the enemies, slay them not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest they forget; and so the Latin and Syriack, ne quando obliviscantur, lest they forget. And so the Hebrew may bear; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] may be rendered, lest they forget my people, as well as, lest my people forget. The LXXII. indeed now read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest they forget thy Law; and so the Arabic follow them: but that is likely to be an error of some ancient scribe, for both the Syriack and Latin, that are wont to follow the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populi mei, my people. But the sense inclines the Hebrew the other way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest my people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forget: the Chaldee adds, in the former part, a word, which renders an account of the latter, slay them not suddenly lest my people forget it. One act of universal slaughter, suddenly at an end, is not apt to have such a durable impression on the beholders, as another more linger punishment, under which men lie long, pine away and consume, as the scattering here following includes. And so this is to be resolved the due rendering of it.  
V. 12. For the sin of their mouth] The clearest rendering of this 12th. verse will be by acknowledging no ellipsis in it, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin of their mouth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of their lips, or is the word of their lips, i. e. (according to Hebrew idiom) every word of their lips, is the sin of their mouth, so many words, so many sins; (and then follows regularly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be taken in their pride; this their punishment is the consequent of that their confident habitual going on in sin.) The Syriack have thus paraphrased it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin of their mouth, their lips have spoken, i. e. whatsoever their lips have spoken hath been sin; but the LXXII. more literally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉· more probably it should be read, in the nominative case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so in the other interpreters which follow them; the Chaldee taking the greater liberty, usual to them, of paraphrasing, in stead of rendering the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. because of the sin of their mouth, etc. which as a paraphrase may be born, but is neither the full, nor proper rendering of it.  
V. 15. Grudge] The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivocal, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and signifies both pernoctare and querulari, to continue all night, and to growl or murmur: and in both these senses the allusion will here be proper to the returning in the evening, and making a noise like a dog, v. 14. But the construction lying thus [they shall wander for meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. if they be not satisfied, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall—] it will be most reasonable to render it in the notion of continuing all night, thus, they shall wander, etc. and continue all night; and so the Chaldee and Syriack by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pernoctare, appear to have understood it, though the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and shall murmur.    

The Sixtieth PSALM.  
TO the chief Musician upon 
‖ the Hexachord of the Oracle, or Testimony.  Shushan-Eduth, Michtham of David, to teach, when he strove with 
† Syria of the rivers  Aram Naharaim, and with 
* Sobah in Syria.  Aram Zobah, when Joab returned and smote 
‖ Edom.  of Edom in the valley of salt twelve thousand.  
Paraphrase. The sixtieth Psalm was composed on occasion, and for the commemorating of David's victories in Mesopotamia, (that part of Syria which is encompassed with Tigris and Euphrates) and particularly in Sobah, a Kingdom of Syria, 2 Sam. 8.3, 5. as also in Idumaea, where (after his return from smiting the Syrians, 1 Chron. 18.5, 6, 7.) Abishai slew eighteen thousand in the valley of salt, 1 Chr. 18.12. and upon their rebelling again, Joab came upon them and flew twelve thousand more in the same place, and put garrisons in Edom, throughout all Edom, and subdued the generality of the Idumaeans, 1 Chron. 18.13. This Psalm therefore from the matter of it, the recounting of such victories, is styled (as others formerly) his jewel, and was committed to the Praefect of his Music, to be set to the instrument of six strings, that waited on the Ark of the Testimony, or was used in Eucharistical commemorations.  
1. O God, thou hast cast us off, thou hast scattered us, thou hast also been displeased: 
‖ thou shalt turn, or hast turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  O turn thyself to us again.  
Paraphrase. 1. O gracious Lord, though for some time thou hast, not favoured or prospered our attempts, but in thy displeasure punished us with defeats and discomfitures; yet now thou hast been pleased to return to thy wont mercy, and prosper us exceedingly.  
2. Thou hast made the earth to tremble, thou hast broken it: heal the breaches thereof, for it shaketh.  
Paraphrase. 2. We have for a while been under thy displeasure, and felt a kind of earthquake, wherein is first a trembling commotion, than a fissure or opening of the earth. And so have we been terribly shaken and wounded, agitated and broken asunder; but now thou art graciously pleased to repair our breaches, to heal us, and restore us to a prosperous state again.  
3. Thou hast showed thy people hard things, thou hast made us to drink the wine of astonishment.  
Paraphrase. 3. Thou hast for a while exercised us with afflictions, showed us a dispiriting doleful prospect, given us a myrrhate draught, such as did cast us into great sadness.  
4. Thou hast given a banner to them that fear thee, that it may be 
† lifted up  displayed because of thy truth. Selah.  
Paraphrase. 4. But now thou hast given us a triumphal one, and abundantly made good thy promised mercy, and so thy truth and fidelity to us, in raising up and enabling our forces to achieve this signal victory.  
5. That thy beloved may be delivered, save with thy right hand, and hear me.  
Paraphrase. 5. Thou hast showed forth thy favour to thy servant David, (whose name signifies beloved) rescued him from his enemy's hands; and the same mercy thou wilt graciously continue to me.  
6. God hath spoken in his holiness, I will rejoice, I will divide Shechem, and meet out the valley of Succoth.  
7. Gilead is mine, and Manasseh is mine; Ephraim also is the strength of my head, Judah is my Lawgiver.  
Paraphrase. 6, 7. God hath made me a sure promise, which is now most fully performed, and so is matter of all triumph, rejoicing, and thanksgiving to me. I am not only fully and quietly possessed of all the Kingdom, both of Israel and Judah, and now delivered from the assaults which were made against me by my malicious neighbours, see Psal. 108.7, etc.  
8. Moab is my washpot, over Edom will I 
* cast  cast out my shoe: 
‖ shoot thou over Philistia.  Philistia triumph thou because of me.  
Paraphrase. 8. But even they that thus assaulted me, are themselves brought into subjection to me, subdued and perfectly brought under me, by name the Moabites, the Idumaeans, and the Philistines.  
9 Who will bring me into the strong City? who will lead me into Edom?  
10. Wilt not thou, O God, which 
‖ hadst  hast cast us off? and 
† or, wilt not thou, O God, go out—  thou, O God, which didst not go out with our armies?  
Paraphrase. 9, 10. But this by no strength of my own, by no kind of humane aids, (the unsufficiency of those was well seen when thou in thy displeasure leftest us to ourselves;) but only by thy allpowerful conduct, who wert formerly displeased, but now art graciously returned to us, and by thy prospering hand and influence wilt work the greatest victories for us that we can want, or expect from thee.  
11. Give us help from 
* distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trouble, for vain is the help of man.  
Paraphrase. 11. To thee therefore alone is our resort and address, whether for relief in the greatest distress, or for strength and victory over our enemies; all other assistances, beside that of heaven, being perfectly unsufficient and vain, and absolutely superfluous and needless, if the Lord of hosts engage in our behalf.  
12. Through God we shall do valiantly: for he it is that shall tread down our enemies.  
Paraphrase. 12. If he interpose his power for us, there is no enemy shall be able to stand before us: It is he, and not any puissance of ours, that hath and shall work all our victories for us.  

Annotations on Psalm LX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Shushan-Eduth] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 six, signifies hexachordum, an instrument of six strimgs, see Psal. 45. a. It signifies also a flower, whether rose or lily. But here in the title of this Psalm (as also Psalm 80.) in all probability 'tis used in the same sense in the singular, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in the title of Psal 45. and to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclines it, the Psalm being committed to the Praefect of the Music, with directions to set it to that instrument. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testatus est, it may signify the Oracle, or the Ark of the Testimony, as oft it doth, and so the Hexachord of the Oracle may probably be resolved to be an instrument that solemnly waited on that. Or else, taking it in the primary sense for testifications, or commemorations, i. e. solemn thanksgivings for mercies received from God, which were wont to be performed with Music, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hexachord of the testimonies] may fitly be set to signify such a Musical instrument, used in thanksgivings. Add to this, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack, signifies a feast, that particularly of the Passeover; and if that may here be of any intimation, (and be not only a corruption brought in by latter times from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some question not very probably) 'twill be no more than the festival Hexachord, or instrument solemnly used at feasts.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Returned] It is evident in the story 2 Sam. 8. and 1 Chron. 17. that Davids victory over the Idumaeans was divers from that over the Syrians. The Syrians came to help Hadadezer marching towards Mesopotamia, far from the borders of Edom and Arabia. And after this victory over the Syrians, 1 Chron. 18.5, 6. David▪ returns to Jerusalem, v. 7. And then 'tis added v. 12. Moreover Abishai slew in the valley of salt eighteen thousand of the Edomites. These things therefore must be thus divided in the title of this Psalm, and the victory over the Idumaeans looked on as distinct from that over the Syrians, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered literally, and Joab returned, not when— But then whereas in that place of the story 1 Chron. 18.12. 'tis said that Abshai slew in that valley of salt eighteen thousand Edomites, and here that Joab smote Edom in the same valley twelve thousand, and 2 Sam. 8.13. that David got him a name when he returned from smiting the Syrians in the valley of salt being eighteen thousand men, (all which may be thought to set down the same passage, but yet differ in several circumstances one from the other) this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or difficulty may be best salved, by interpreting these three places of three several passages in the story. For first the words 2 Sam. 8.13. may thus be understood; David when he returned from smiting the Syrians, got him a name, i. e. by smiting increased his glory, in the valley of salt eighteen thousand men: which reading hath this to assist it, that there is a dictinctive accent in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separating that of his smiting the Syrians, from the other passage of the eighteen thousand in the valley of salt. And indeed that the whole verse belongs not to the Syrians, but principally to the Idumaeans, appears by the next verse, And he put garrisons in Edom, etc. which must be founded in a victory over the Idumaeans (and not only of the Syrians) foregoing. Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syria to be there a mistake for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edom; and accordingly the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idumaea. But there is no need of that conjecture. The words duly rendered and pointed are, And David got him a name, when he returned from smiting of the Syrians in the valley of salt, eighteen thousand men, i. e. (as the Latin supply the Ellipsis, caesis decem & octo millibus) killing eighteen thousand men. This being premised of 2 Sam. 8. the place in the Chronicles agrees with it exactly, viz. that Abishai, David's general, slew in the valley of salt eighteen thousand men. And then this in the title of the Psalm being still so different, not Abishai, but Joab, and not eighteen, but twelve thousand men, there is no reconciling them, but by distinguishing the times, viz. that Abishai killed at first eighteen thousand, and afterward they rebelling, Joab came upon them, and slew twelve thousand, which being the Edumaeans last defeat, is here mentioned in this Psalm most particularly. And thus Jarchi and R. Obadiah reconcile the difficulty.  
V. 4. Truth] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which the Chaldee paraphrases by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth of Abraham, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bow, reading, it seems, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow: And then to fit the verse for that sense, they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies the lifting up or displaying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insigne precedent) by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fly from, in a sense wherein that word is not found; and yet in all this the Latin and Syriack, etc. and some latter learned Interpreters have chosen to follow them, as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the truer reading. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth here surely relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the preceding verse, to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath so near a literal affinity, as in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the poesy consisting in such analogies and allusions, as every where is observable, and particularly in the next verse, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy beloved] secretly alludes to David's name, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus.  
V. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Divide Sechem] Of Sechem and the valley of Succoth, or booths, so called from jacob's making booths and feeding his cattle there, see Gen. 33.17, 18. By these are meant Samaria; and David's dividing or meeting them out, is a phrase to express his dominion over them, it being part of the regal power to distribute his Province into cities and regions, and place Judges and Magistrates over them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To these the addition of Gilead (which contains the whole region of Bashan, etc. on the other side of Jordan) and then the mention of Manasseh and Ephraim, are designed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as by so many parts, to denote the Kingdom of Israel, or ten tribes; and their being his, and the strength of his head, notes him to be the Lord over them, and to make use of their strength in his wars, for the defending, or enlarging his dominions. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And then [Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is my lawgiver] as it refers to jacob's prophecy of the sceptre and lawgiver not departing from Judah, denoting that to be the royal tribe; so by it is signified the Kingdom of Judah, (under which Benjamin is comprehended) that David is possessed of that also. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  After which follows [Moab is my wash pot,] the Moabites are subjected to me. The wash-pot, we know, is a mean part of household-stuff, for the use of the feet, (so the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my feet) the lowest part of the body: and so is a fit title for the Moabites, 2 Sam. 8.2. where 'tis said, he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive: i. e. he divided them into three parts, two of which he destroyed, and the third he kept alive to be his subjects and tributaries, as there it follows; the Moabites became david's servants, and brought him gifts. Then [Over Edom will I cast my shoe] the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extend my shoe, and so the Latin extendam, as when the Master ●●aches put his shoe to 〈◊〉 meanest servant, to be untied, and taken off by him; from whence the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lose or untie: unless perhaps their truer reading were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ini●ciam, I will cast●▪ for so sure the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will cast my shoe, as that is an emblem of subjugating, or bringing down under the feet. So of the Edumaeans we find, 2 Sam. 8.14. He put garrisons in Edom, throughout all Edom put he garrisons, and all they of Edom became David's servants. Abu Walid would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to signify a fetter, I will cast my fetter, or chain on him; and so Kimchi in his roots, though in his Comment here he interpret it in the notion of a shoe. Lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over Philistia give a shout; for so from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sound a trumpet, or give a shout, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael in the Imperative mood; and being in the feminine gender must refer either to his soul, shout O my soul, or, as the Chaldee paraphrase it, to the congregation of Israel, and so is but a form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or celebrating a victory, such as he had over them 2 Sam. 8.1. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is not to be rendered over me, but simply over, and so joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over Philistia: so the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Philistims; and the LXXII. paraphrase it to this sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Philistims are subjected to me; the Syriack more literally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over Palestine will I shout. And so Psal. 108.9. where the latter part of this Psalm is again met with, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will shout over Philistia.  
V. 9 Who will bring] This Psalm is made up of two parts. The former part of it, for the three first verses, is the recounting of their own weakness, when for their sins they were by God left to themselves. And the latter, in the five next verses, is the commemorating of their great successes and victories, by means of God's favour and aids. And these two next verses are, as it were, the recapitulating of both, and so contain their own absolute impotence to go on to any farther victory, unless God, who once forsook, be now pleased in a special manner to aid them. And 'tis poetically contrived by way of question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall lead me— i. e. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is not possible for me by my own strength, or with any humane aids whatsoever, to enter any one place of strength, (the Chaldee names Tyre) to conquer Id●●●a●, unless God interpose in my behalf, assist and prosper my attempts. It follows therefore, v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt not thou, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  O Lord? (i. e. None can except thou dost.) Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which haste, or hadst forsaken us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. qui rep●listi no●, say the vulgar, thou which formerly hadst cast us off for some ●●me; not complaining that he now doth so (that is quite contrary to the drift of the whole Psalm) but affirming and concluding from their improsperousness, when formerly he did forsake, that none can now aid successfully but he. And then concluding with confidence of his favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wilt thou not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (i. e. certainly, O Lord, thou wilt) go out with our hosts? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and wilt thou not go forth? say the LXXII. And so this well accords with the contexture and design of the Psalm, to magnify God's aids, and the consequent thereof, all manner of good success and prosperity.    

The Sixty First PSALM.  
TO the chief Musician upon Neginoth, A Psalm of David.  
Paraphrase. The sixty First Psalm is made up of. Thanksgiving and humble dependence on God for all his mercies. It was composed by David, and committed to the Perfect of his Music, to be sung to the Harp or Psaltery, or other such stringed instrument, Psal. 4.1.  
1. Hear my cry, O God, attend unto my prayer.  
Paraphrase. 1. O Gracious God, to thee is my only resort in all my distresses; be thou pleased to receive and answer my prayers.  
2. From the end of the earth will I cry unto thee, when my heart is overwhelmed, lead me to the rock that is higher than I  
Paraphrase. 2. Though I am driven as far as from Absalon I was fain to fly, 2 Sam. 17.22. to the utmost parts of the land beyond Jordan, v. 23. how great soever my trouble and straits are, yet to thee have I a sure retreat: when my condition is at the lowest, thou hast a fortress of impregnable safety to which thou wilt be sure to conduct me.  
3. For thou hast been a shelter for me, and a strong Tower from the enemy.  
Paraphrase. 3. For thus have I always experimented thy goodness to me; when men have assaulted, thou hast rescued and secured me.  
4. I will abide in thy Tabernacle for ever; I will trust in the covert of thy wings. Selah.  
Paraphrase. 4. And that teacheth me the wisdom of this resolution, of keeping me constantly under this safeguard, and that I may do so, of continuing my daily dependence on thee, and addresses to thee, in that place where thou hast promised to be always present.  
5. For thou, O God, hast heard my vows; thou hast given 
‖ or, an heritage to— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  me the heritage of those that fear thy name.  
Paraphrase. 5. To this none had greater encouragement than I; my offerings have always been accepted, and my prayers heard by thee. This is the privilege of all thy faithful servants, and this thou hast been pleased to afford me.  
6. Thou wilt 
‖ add days to the days of the King.  prolong the King's life, and his years 
† generation and generation.  as many generations.  
Paraphrase. 6. Thou shalt bless me with a long and prosperous life, and therein make me a type of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. C●●ld● Thou shalt add days to the days of the King Messias, his years shall be as the generation of this world and of the world to come.  Messias, whose Kingdom, when it commences, shall have no end.  
7. He shall abide before God for ever. O prepare mercy and truth which may preserve him.  
Paraphrase. 7. Thou shalt never cast me from thy favour, as long as I continue my fidelity to thee: thy free, but promised mercy, will not fail to perpetuate my prosperity.  
8. So will I sing praise to thy name for ever, that I may daily perform my vows.  
Paraphrase. 8. And this shall oblige me to bless and magnify thy gracious and glorious Majesty as long as I live, to present my daily oblations to thee, and yield thee all the obedience of a thankful heart for ever.   

The Sixty Second PSALM.  
TO the chief Musician, 
‖ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to Jeduthun, A Psalm of David.  
Paraphrase. The Sixty Second Psalm is an Eucharistical hymn composed by David, and committed to the Praefect of his Music, to be sung and played to by instruments, after the manner that Herman and Jeduthun were appointed to do, 1 Chron. 16.42.  
1. 
† even to God is my soul silent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Truly my soul waiteth upon God: from him cometh my salvation.  
Paraphrase. 1. All my defence and relief is from God alone; on him will I patiently and cheerfully attend for a supply to all my wants.  
2. 
* even he. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He is my rock and my salvation, he is my defence, I shall not be greatly moved.  
Paraphrase. 2. The strength which I have from him gives me security that I shall not be in any great measure depressed by my enemies.  
3. How long will ye 
‖ use violence or raises tumults, or calumniate, lie.  imagine mischief against a man? 
† will ye 〈◊〉, or be murderers all of you?  ye shall be slain all the sort of you, as a bowing wall, and as a tottering 
* partition.  sense.  
Paraphrase. 3. How vain then are all the attempts of my slanderous violent rebellious subjects, which are always raising of stirs and tumults, as if all of them combined as one man to take away my life?  
4. They only consult to cast him down from his excellency; they delight in lies: they bless with their mouth, but they curse inwardly. Selah.  
Paraphrase. 4. All their contrivances and consultations are to pull me from the Throne, to wrest the regal power out of my hand; and this traitorous design they gloss and varnish over with fair flattering language.  
5. My soul, 
‖ be thou even silent to— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wait thou only upon God, for my expectation is from him.  
Paraphrase. 5. But I will remit my whole cause to God, and attend how he shall please to dispose of me.  
6. 
† even he. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He only is my rock and my salvation, he is my defence, I shall not be moved.  
Paraphrase. 6. Being confident of a certain relief and support from him, which will not permit me to be cast down by these men.  
7. In God is my salvation and my glory; the rock of my strength, and my refuge is from God.  
Paraphrase. 7. On him only I rely for deliverance, for exaltation, for aid to defend me, and for sanctuary when any distress surrounds me.  
8. Trust in him at all times, ye people, pour out your heart before him: God is a refuge for us. Selah.  
Paraphrase. 8. And this will be matter of imitation to all that profess to be his servants, to repose all their trust in him, to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast away before him all the elations of your heart's Chald.  empty themselves of all secular confidences, and apply themselves in prayer to him, devoutly to beg, and confidently to depend on his relief.  
9 Surely 
‖ the sons of Adam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  men of low degree are vanity, and 
† the sons of mortal man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  men of high degree are a lie; to be laid in the balance they are altogether lighter than vanity.  
Paraphrase. 9 For as for any humane aid, 'tis absolutely vain, sure to fail those that rely on it. The strength of all the men in the world, if not backed and blessed by God, is worse and less than nothing, it standeth in no stead, and so disappoints those that depend on it; and that is worse than never to have expected good from it, the frustrated hope being an unhappier condition than that of perfect destitution.  
10. Trust not in oppression, 
* and rapine, become not vain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  become not vain in robbery; if riches increase, set not your hearts upon them.  
Paraphrase. 10. He that thinks to gain any advantage or support to himself by riches unlawfully gained, will be sure to be disappointed, to find his folly, when he expects the fruit of his contrivances. Riches are so far from being valuable when they are ill gotten, that even when they are innocently gained, they must not be relied on (for any other advantages than those which may be hoped for by our liberal dispensing of them.)  
11. God hath spoken once, twice have I heard this, that power belongeth unto God.  
Paraphrase. 11. 'Twas the first great maxim delivered by God in Mount Sinai, that he only is the great God and ruler of all; and nothing is more vulgarly acknowledged than this, and what can be more contrary to that, than the reposing of trust in any creature? for that is, by interpretation, the deifying it, the communicating to a vain helpless creature that Incommunicable attribute of God.  
12. Also unto thee, O Lord, belongeth mercy; for thou rendrest to every man according to his works.  
Paraphrase. 12. And because to found our trust, there is more wanting than bare power and ability to relieve (for that, without an assurance of his readiness to do what he is able, will not secure any) this also we are assured of by that other his great attribute, his infinite unexhausted mercy, which is a special property of our God, by which he hath assured us that he will graciously accept and reward, support and crown every sincere faithful servant of his, and never fail to relieve and defend those who do not first forsake and renounce him. See Rom. 11.6.  

Annotations on Psalm LXII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Imagine mischief] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but this once used in the Scripture, and so will not easily be interpreted, but either by the notion which we find put upon it by the ancient Interpreters, or else by the Arabic use of it. The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tumultuate. To this also the Syriack agrees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up, instigate, incite, or provoke. The LXXII. likewise read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin well render irruitis, rush in upon; and so all consent to render it, How long will ye raise tumults, use violence, etc. The Arabic word is by Golius rendered validè conculcavit, injustus fuit, violentum imperium exercuit, any kind of violence or injustice. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against a man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that sure is but a Poetical expression for against me, i. e. David the speaker, against whom the neighbouring nations raised war, and his own subjects Rebellions. Thus doth Christ oft speak of himself, under the title of the Son of Man, in the third person, and St. Paul, 2 Cor. 12.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I knew a man, i. e. undoubtedly himself. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  though by the Interlineary it be rendered interficiemini, in the passive Pual, yet it may more regularly be read, as in Piel actively, only changing the point, for. And for that we have sufficient ground, the Eastern Jews reading it with Pathach, as in Piel. And then it will agree with the foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raising tumult or war against him, which sure was designed to that end of killing him; and to that best agrees the following resemblance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as a bending wall, for that is ready to fall upon and kill any that comes under it, but cannot so well be a resemblance of being killed: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a partition, or sept of wood, or stone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 driven out, or ready to fall, that may well be looked on as very dangerous to all that come near it, and therefore generally is avoided (men go far from the reach of it) and so is a fit resemblance to signify him that is ready to kill another. And thus the Chaldee understand it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will ye become homicides? so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin interficietis? will ye kill, or murder? and so the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may kill, as a bending wall— making that the designed end of their tumultuating. This whole passage is thus rendered by Abu Walid. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he compares with the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with t, not with th', which signifies to multiply words, and so he would have it, according to the use of it in that tongue, to signify speaking much against, backbiting, diffaming, spreading evil reports of, lashing out with your tongues against, for hurt: And the meaning of the whole passage he gives, either according to the reading of Ben Naphtali taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actively, how long will ye prate, or speak evil against men? ye would kill them, all of you, like a bending wall, or t●ttering fence, viz. inclining [or bending, putting yourselves forward] with wrong and injustice toward them, and hard words, and false accusations, as a wall ready to fall, incline, to do hurt; or, according to Ben Asher, taking it passively, How long will ye speak evil of men, to do mischief? (be ye all of you slain, in a parenthesis, by way of imprecation) as a bending wall, and fence ready to fall, and do mischief. What he thus observes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 't, not th', may have place also with the word as we have it; for the root with ת th', also in Arabic signifies mentiri, to lie, and confusion, injustice, violence, which as well agree to his sense, as that of the root with t.    

The Sixty Third PSALM.  
A Psalm of David when he was in the Wilderness of Judah.  
Paraphrase. The sixty third Psalms was composed by David in a condition of great sadness, when not daring to adventure himself in Kellah, which he had rescued from the Philistims, 1 Sam. 23.5.12. he got into strong holds in the wilderness. v. 14 viz. the wilderness (not of Idumaea, as the LXXII, etc. read, but) of Judaea, 1 Sam. 22.5. in the forest of Hareth.  
1. O God, thou art my God, early will I seek thee. My soul thirsteth forthee, my flesh 
‖ fainteth, grows dim-sighted, is i● anguish.  longeth for thee, in a dry and thirsty land, where no water is;  
Paraphrase. 1. O Gracious Father, I have no other sanctuary but thee; I will make all speed to implore thy mercy; my condition is most sad and deplored; the wide and squalid desert, in which now I am, is the liveliest emblem of it: O that thou wilt please to succour and relieve me.  
2. 
† So as I have seen thee in the Sanctuary, to see thy strength and glory.  To see thy power and thy glory, so as I have seen thee in the Sanctuary.  
Paraphrase. 2. To restore me to that dignity and comfort of serving thee in the Sanctuary, where the Cherubims spreading abroad their wings for a covering, are a signal emblem of thy presence.  
3. Because thy loving kindness is better than life, my lips shall praise thee.  
Paraphrase. 3. That mercy of thine which gives a value to life itself, and without which that which is most precious and desirable is nothing worth. For this, I that have so often tasted, and so know the value of it, shall be for ever obliged to magnify thy blessed name.  
4. Thus will I bless thee while I live; I will lift up my hands in thy name.  
Paraphrase. 4. And this will I do constantly and continually to the end of my life, and in the experience of thy past mercies, make my humblest addresses to thee for all that I can want for the future.  
5. My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips.  
Paraphrase. 5. And thus, by thy great mercy, shall my life be divided betwixt imploring thy aids, and receiving abundant satisfaction to all my wants, and paying my chearfullest acknowledgements to so liberal a donor.  
6. When I remember thee in my bed, and meditate on thee in the night watches.  
Paraphrase. 6. And for this, beside the offerings of the day, frequently repeated, the several divisions, or watches, or hours of the very night shall afford me fit seasons, when after a little repose and sleep, I frequently rouse myself, and divert to that more divine and cheerful employment, the meditation of thy manifold mercies toward me.  
7. Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.  
Paraphrase. 7. And thus conclude, to my own unspeakable comfort, and thy honour, that that God which hath thus constantly relieved and supported me, will for ever continue his watchful providence over me, from which as I receive all security, so I am in all reason to return him continual praise.  
8. My soul 
* hath adhered, kept close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  followeth hard after thee: thy right hand upholdeth me.  
Paraphrase. 8. As I have cordially adhered to my obedience, and faithful performance of all duty to thee, so hast thou with thine especial care and providence supported me in all my distresses.  
9 But those that seek my soul to destroy it, shall go into the lower parts of the earth.  
Paraphrase. 9 As for my enemies that pursue me with mortal hatred, and desire to take away my life, they themselves shall fall into the destruction they designed to me.  
10. They shall 
‖ pour them out.  fall by the sword; 
† the fox's portion shall they be.  they shall be a portion for Foxes.  
Paraphrase. 10. They pursue me to death, as hunters do their game, and they shall fall by the sword, and be devoured by those wild beasts that others hunt and pursue; or they shall be driven to desolate places, as the most noxious beasts, the foxes (and wolves) are, when they are hunted and pursued.  
11. But the King shall rejoice in God; every one that sweareth by him, shall glory: but the mouth of them that speak lies shall be stopped.  
Paraphrase. 11. Mean while I shall have all cause to bless and magnify the name of God, and not I only, but every truly pious man, who, as he swears by the name of God, so is most strictly careful to perform his oaths: whereas on the other side, all false perjurious men shall be destroyed.  

Annotations on Psal. LXIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Longeth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not elsewhere used in the Bible: 'tis here by the Chaldee paraphrastically rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desireth, by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intuitus est, expectavit, expecteth. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quantum. The fullest rendering of it may be had from the Arabic use of it, among whom, saith Golius, 'tis used not only for the dimness of the eyes, (which the Arabic Grammarians especially interpret of one born blind) but also for faintness: so when Kamus explains it by changing of colour, mutabit colorem, and abiit, vel defecit intellectus, his understanding was gone, or failed; both which change of colour, and failing of understanding, are tokens of faintness, and being in ill condition for want of due nourishment. And so it will here most fitly be rendered (with analogy to the thirsting of the soul foregoing) my flesh fainteth in a dry and thirsty land, etc. But from that other signification of blindness or dimness, it may also here be taken according to that translations use mentioned by Alzamach-shari, of being in a maze, erring, so as not to know whither to go, or what to do. The Jewish Arab here renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of changing colour, growing wan, as also of great anguish, being sick at heart.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Sanctuary] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness] is evidently used for the Ark or Sanctuary, 1 King. 8.8. compared with a Chron. v. 9 And therefore the thing so vehemently here desired by David, is to see (and serve God) in the Sanctuary: And the same is the importance of seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy strength and glory, for so both those words are used for the Ark, Psal. 78.61. he delivered his strength into captivity, and his glory into the enemy's hand.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Fall] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluxit, effusus est, signifies in Hiphil, they shall cause to be poured out, or shall pour out.) The word is ordinarily applied to water, 2 Sam. 14.14. Lam. 3.49. But here, by the immediate mention of the sword, it is restrained to the effusion of blood, and being in the third person plural, in the active sense, it is after the Hebrew idiom, to be interpreted in the passive sense, they shall pour out by the hand of the sword,] i. e. they shall be poured out by the sword, the hand of the sword being no more than the edge of the sword. As for that which follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it may possibly be rendered the portion of foxes they shall be, i. e. they shall be that which so frequently befalls foxes, viz. hated and pursued, and destroyed; that which befalls that subtle and noxious creature, shall befall them, to perish by their wickedness; or they shall be in the same condition with them, driven forth into desolate places, such as foxes use to walk in: so Lam. v. 18. the mountain of Zion is laid desolate, the foxes walk on it; so Jarchi here interprets it; and so the phrase is used, Mat. 24.51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— he shall set him his portion with hypocrites, assign him the same condition that such have. But the portion of foxes] may more probably signify the prey of those wild creatures, there being a sort of larger foxes in those country's, called usually Jackales. which feed on dead men, and will dig them out of their graves to eat them; and so to be left unburied, or buried at large in the field, will be to be made a portion for such beasts. The Syriack that reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat to, or for the foxes, understood it thus, and the LXXII, and vulgar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, parts vulpium erunt, the fox's portions shall they be, i. e. cast out for these wild beasts to feed on. The Jewish Arab hath another understanding of these two verses; those that seek after my soul to destroy it shall go down into the lower parts of the earth, i. e. seek into holes and caves after my soul, descend in their search after it under the mountains of the earth, intending to draw it out to the edge of the sword, and make it a portion for foxes.  
V. 11. Sweareth] 'Twas an ordinary token of respect to Kings, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for their subjects in swearing to mention their names: so 1 Sam. 1.26. and 20.3. and 2 Sam. 15.21. and in several other places. And 'tis Solomon Jarchie's gloss, that this is meant here.    

The Sixty Fourth PSALM.  
TO the chief Musician, A Psalm of David.  
Paraphrase. The Sixty fourth Psalm is a prayer for deliverance, with a just complaint of his enemies, and a prediction of God's signal destructions upon them.  
1. Hear my voice, O God, in my prayer; preserve my life from fear of the enemy.  
Paraphrase. 1. Blessed Lord, let my humble supplication, I beseech thee, find audience with thee; deliver me from the dangers I am in through the malice of men.  
2. Hide me from the secret counsel of the wicked, from the insurrection of the workers of Iniquity.  
Paraphrase. 2. They are secretly contriving my ruin, and openly break out in tumults against me, in a most unjust and wicked manner: O be thou my refuge and sanctuary, to which I may with confidence resort for safety.  
3. Who whet their tongue like a sword, and 
‖ shoot their arrows.  bend their bows to shoot their arrows, even bitter words.  
4. That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not.  
Paraphrase. 3, 4. The first instruments of their malice are their slanders and calumnies, and those are prepared and sharpened, and shot, like poisoned darts or arrows against me; but being without all ground of truth, they are secretly and clancularly disseminated, falling upon me, when I least foresaw or expected them.  
5. They encourage themselves in an evil matter; they commune of laying shares privily: they say, who shall see them?  
Paraphrase. 6. And when they meet, they engage and fortify one another in their mischievous designs, consult how to contrive them so secretly, that they shall not possibly be foreseen, or escaped.  
6. They search out iniquity, they accomplish a diligent search: both the inward thoughts of every one of them and the heart is deep.  
Paraphrase. 6. And indeed their industry is great; there is nothing that can contribute to their ends, but they find it out, through the depth of their malice and policy.  
7. But God shall shoot at them with an arrow, suddenly shall 
‖ be their strokes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they be wounded.  
Paraphrase. 7. But in the midst of all this subtle contrivance, that no man can see, God shall discover, disappoint, and unexpectedly destroy them.  
8. 
‖ And their own tongue shall cause it to fall upon them, and all that look on—  So they shall 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  make their own tongue to fall upon themselves; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all that see them shall flee away.  
Paraphrase. 8. Their tongues by which they thought to hurt others, shall in the event bring mischief upon themselves. By the death of Saul and his sons, he shall strike the whole Army with a sudden consternation; they shall fly, and then all that behold it shall forsake their dwellings and fly also.  
9 And all men shall fear, and shall declare the work of God; for they shall 
* understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wisely consider of his doing.  
Paraphrase. 9 And dread the righteous judgements of God, acknowledging it to be his peculiar work of vengeance that befalls them.  
10. The righteous shall be glad in the Lord, and shall trust in him; and all the upright in heart shall glory.  
Paraphrase. 10. And on the other side, all pious men shall have matter of rejoicing, and of affiance in God; and none that thus adhere to him shall be disappointed, or frustrated by him.  

Annotations on Psalm LXIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Bend] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go, is the same word used for extending, sending out, directing, making to go; and so is applied sometimes to grapes or olives in a press, and then signifies to squeeze out the juice, by beating, or treading them, Isa. 63.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that treads or presses in the wine-press, and in many other places; sometimes of corn in the floor, and then 'tis to thrash, Jer. 51.33, sometimes to a way (whence the known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way) Psal. 107.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and led or directed them. But most especially 'tis used of a bow, or arrows: if of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow, then 'tis to bend it; if of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  then 'tis not so properly to shoot, as to prepare or direct them. So Psal. 58.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he directeth, or prepareth his arrows; so here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they direct, or aim, or make ready their arrows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. a calumniating speech, to be sent, as it were a dart, or arrow, out of the mouth. Parallel to which is that of Jer. 9.3. where being applied to the tongue, as to a bow, that shoots out lying words, as arrows, it must be rendered bend; but here applied to words, as arrows, direct, and not bend. To this accord Abu Walid, and R. Tanchum, who from the use of the word, render it, who set their arrows on the string, not shooting as yet, but setting them ready to shoot. And thus it best agrees with what follows, v. 4. that they may shoot in secret, etc. The LXXII. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow, and generally join it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bend, (and the Chaldee, according to the nature of a Paraphrast, join bending the bow, and anointing the arrows. But the Syriack herein follow them not, but read, they whet their tongue as a sword, and their speech as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an arrow; for so sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, where that which is proportionable to whetting the sword, is preparing or setting upon the string the arrows by way of preparation for shooting.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Fear not] It is not easy to resolve what is the Importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not fear. For though the joining it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent, seems regular, they shall shoot, and not fear; yet the context seems not to agree to that. The design of the place is to express calumniators and whisperers, who shoot poisonous words, like darts, v. 3. and shoot them in secret, and suddenly, in the beginning of the verse: and to that best agrees the interpreting it of those that are thus secretly and suddenly shot at by them, that they do not fear. But then this agrees not with the Syntaxis, for those were in the former part of the verse mentioned in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the plural. This makes it necessary to recurre either to the Hebrew practice, which often passes from one number to another, or else to their idiom, frequently taken notice of, of putting the third person active, to denote the passive, without consideration of the persons that are the agents; as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall receive you, imports no more than you shall be received. So here, suddenly do they shoot, and they fear not,] will signify, suddenly do they shoot, and no man fears, or as ו oft signifies, when, or while none fear. And if we consider the Genius of the ancient Poetry, consisting much in Paronomasia's and verbal allusions, which is here so visible betwixt: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shooting and fearing, it will appear to be an elegance, and not any harsh expression. Thus the LXXII. render it in sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shoot, and shall not be feared; and the Syriack not far distant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not be seen, i. e. shall come upon them unawares, when being not seen they are not feared or expected. To this rendering the learned Castellio adheres, reading, ut eos improviso figant nihil tale metuentes, that they may unexpectedly wound them not fearing any such thing; to that purpose, changing the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent, into the plural, homines integros—  
V. 8. Make their own tongue to fall] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impegit, to stumble, is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being applied to the tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that their own tongue (as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves) may signify (in proportion with the stumbling of the feet) stammering, or sticking in speech: lingui● b●fitent, saith Castellio, stick, or stammer with their tongues. The Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tongues shall be weak, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decurtatus est, infirmatus est. This is ordinary for men that are in a sudden affrightment, upon any unexpected accident, and so here very appliable to Saul's Army at their defeat. But in this rendering there is no account given of the suffix in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows. The Jewish Arab therefore renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the nominative case, (which being joined with the verb plural must relate to more tongues, of more speakers) and reads thus, It is their own tongue that hath made them stumble. To which the Chaldee best accords, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall make themselves stumble with their tongue; for that is all one with [their tongue shall make them stumble.] But perhaps the rendering will yet be more literal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tongue shall cause it to fall upon them, by it] meaning the mischief or punishment, which certainly is spoken of, and may best answer the suffix. 'Tis also possible that it may be thus divided, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall make him stumble or fall, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the strokes, or wounds, immediately foregoing, v. 7. and then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tongue is upon, or against themselves. In either rendering the sense is the same, that their tongues, by which they designed to hurt others, shall bring mischief upon themselves. The LXXII. which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their tongues have brought them to nought,] are punctual in observing the suffix, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, their tongues, not tongue, to agree with the verb plural; but then they take no notice of the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon themselves.] This the Latin express by [co●●ra eos,] but in their [infirmatae sunt linguae eorum] observe not the suffix. To this is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fly from, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all that see them shall fly from them; and so 'tis expressed in the history, 1 Sam. 31.7. and 1 Chron. 10.7, And when the men of Israel, etc. saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the Cities and fled. The Syriack express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall fear (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the LXXII. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were troubled. To the same sense the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 motus est were moved, though the translator render it, movebunt capita sua, they shall shake their heads, an expression of dislike and aversion to them.    

The Sixty Fifth PSALM.  
TO the chief Musician, A Psalm and song of David.  
Paraphrase. The sixty fifth Psalm is a thankful commemoration of God's mercies and deliverances; probably of his restoring plenty, v. 9, 10, 11, 12. after the three years' famine, 2 Sam. 21.1. composed by David to be sung by the choir, and to that end committed to the Praefect of his Music.  
1. 
‖ Praise becometh thee.  Praise waiteth for thee, O God, in Zion; and unto thee shall the vow be performed.  
Paraphrase. 1. To thee, O Lord, our solemnest praises are most due, and the richest of our vowed oblations, or freewill offerings.  
2. O thou that hearest prayer, unto thee shall all flesh come.  
Paraphrase. 2. Thy property it is, to give a favourable audience to all petitions that are duly and faithfully presented unto thee by any obedient servant of thine. This thou hast now most gracioussy done to me, (see 2 Sam 21.1. where David enquired, and the Lord answered, etc.) And this is an encouragement, and obligation to all such to make their constant addresses to thee, and to all others to hasten to qualify themselves for a capacity of that unvaluable privilege, to betake themselves to God's service, that so they may have this freedom and dignity of access unto him.  
3. Iniquities prevail against me; as for our transgressions, thou shalt purge them away.  
Paraphrase. 3. Our sins have justly deserved thy displeasure, and been of force to make a separation between thee and us; but thou art graciously pleased to afford us thy free pardon of them, to deal with us, and accept our prayers, as if we had not thus provoked thee.  
4. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy Temple.  
Paraphrase. 4. This is a most blessed condition, to be in the number of those to whom thou art pleased to afford that confidence of presenting their prayers unto thee, and to permit them to come to that place where thou art graciously pleased to exhibit thy presence, and there to be partakers of all the joys which are consequent hereto, the offering up prayers, receiving most gracious answers from God, and returning him praises for them. This indeed is a blessed and heavenly portion, sufficient to satisfy any man.  
5. By 
† wonderful things.  terrible things in righteousness wilt thou answer us, O God of our salvation, who art the confidence of all the ends of the earth, and 
* or, of the sea of them that are afar off.  of them that are afar off upon the sea.  
Paraphrase. 5. And thus art thou pleased to deal with us, to afford us infinite mercy, marvellous exceeding great dignations, and thereby to demonstrate thyself to be our only Saviour and Redeemer; and not of us only, but of all the men of the world, of those that inhabit the remotest Islands: there is none to be relied on for any relief, but only thou.  
6. Which by his strength setteth fast the mountains, being girded with power;  
Paraphrase. 6. Thy strength it is, O thou mighty God, by which only the stablest and firmest parts of the world have their whole stability.  
7. Which stillest the noise of the seas, the noise of their waves, and the tumult of the people.  
Paraphrase. 7. 'Tis thou only that canst restrain the roaring waves and surges of the sea, from being very hurtful and mischievous: and so in like manner a mad, tumultuous, and rebellious people none can restrain, or return to their obedience, but only thou. And thus thou hast now been pleased to do.  
8. They also that dwell in the uttermost parts of the earth are afraid of thy tokens▪ thou makest the outgoings of the morning and evening to rejoice.  
Paraphrase. 8. The illustrious acts of thy providence are such, in dissipating the machinations of wicked men, and protecting, supporting, and delivering those that adhere and keep close to thee, that they extort dread, and joy, awe, and thanksgiving, acknowledgement of thy justice and mercy from all, even the most barbarous men in the world.  
9 Thou visitest the earth and 
‖ or, makest it thirsty.  waterest it; thou greatly inrichest it 
† the river of God is.  with the rivers of God, which is full of water: thou preparest them corn, 
* for so thou hast founded it.  when thou hast so provided for it.  
Paraphrase. 9 Thy gracious providence is discernible, as in the dearths and famines, so in restoring fruitfulness to the land; a work of God's special care and favour, in opening the clouds of heaven, to water and refresh and enrich the parched earth, and give it all that plenty, those clouds being as it were God's store-house, and that very richly replenished, and the earth so placed by God's wisdom in the creation, that they should be ready to answer and satisfy all the wants thereof, whensoever God should see fit to distil and rain them down upon it.  
10. Thou 
‖ moistnest the ridges thereof, thou depressest her furrows, with showers thou dissolvest it, thou blessest that which springs out of it.  waterest the ridges thereof abundantly, thou settlest the furrows thereof, thou makest it soft with showers, thou blessest the springing thereof.  
Paraphrase. 10. And indeed by the seasonable dispensing of this it is, that the ground is prepared to send forth increase, when the corn is sowed in it; and by the same again, whereby it prospers and thrives after it is come up.  
11. Thou crounest the year with thy goodness, and thy paths drop fatness.  
Paraphrase. 11. Thy bounty it is, by which all the fruits of the seasons of the year are afforded us so plenteously: The clouds, from the rain whereof all this plenty proceeds, are by thy special direction and providence appointed so to do.  
12. They drop on the pastures of the wilderness and the little hills 
‖ shall gird themselves with gladness.  rejoice on every side.  
Paraphrase. 12. They distil and fall on the dry and desert places; and by that supply, the lesser hills, which are at the foot of the greater, become extremely fruitful.  
13. The pastures are clothed with flocks, the valleys also are covered over with corn: they shout for joy, they all sing.  
Paraphrase. 13. And so all fertility, both of the flocks and grain, comes down as a gift of thine a bountiful largess from thy treasury, for which thou art for ever to be magnified.  

Annotations on Psal. LXV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Waits] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silence, which being applied to man toward God, generally signifies a quiet reliance and dependence on him. And thus the Interlinear rendereth here, tibi silentium laus, silence to thee is praise; and the Chaldee accords, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Before thee praise is reputed as silence: It would rather be, silence as praise. And that thus it should signify here, the context inclines, being a solemn acknowledgement of his readiness to relieve all that come to, and wait, and depend on him. And if that be it, than the only question is, whether being joined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise, it be to be rendered without, or with a copulative. There is no copulative in the Hebrew, and therefore literally it will thus be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence to thee (i. e. A quiet waiting or depending on thee) is praise. But it is so ordinary in the Psalms to omit, and yet understand, the copulative and, that there will be no reason to doubt but that so it may be here also, To thee silence and praise, O God— i. e. To thee belongeth, or is due each of these. But the Jewish Arab renders it, praise becometh thee, O God; and Abu Walid, To thee is praise befitting, becoming, due, convenient for thee, referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be like, or agreeable: and in this rendering all the ancients (save only the Chaldee) agree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lay the LXXII. praise becometh thee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is decent for thee, the Syriack, agrees to thee, the Arabic; and so the rest.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Terrible things] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timuit, reveritus est, signifies sometimes terrible, sometimes wonderful things, any thing that exceeds either in greatness or quality. In the latter we have it, Deut. 10.21. speaking of God, he is thy praise, and he is thy God, that hath done for thee these great and terrible things; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong things, saith the Targum, great, exceeding, wonderful things, and those acts of mercy, and not of justice or punishment; and so here it appears to signify, being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or granting us, in answer to our prayers, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to answer a request, to hear a prayer) and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which frequently imports mercy. The LXXII. accordingly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wonderful.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. See] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea is frequently set to denote the Islands that are encompassed with the sea on every side, and being here opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ends, or extreme parts of the earth, i. e. the continent, it is set to signify all the farthest distant angles or Islands of the world, and so is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those that are far removed, and so will best be rendered to the letter, the sea of them that are farthest off, and explained by the Chaldee, who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the Islands of the sea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are remote from the continent. The Syriack render the sense most fully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remote nations.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Outgoings] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodiit, processit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 egressio, and is ordinarily applied to the Sun, and then best rendered rising. So Psal. 19.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his going forth, i. e. his rising is from the end of the heavens, i. e. extreme part of the horizon. So Psal. 75.6. For promotion cometh neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the going out (i. e. from the rising of the sun, the East) nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the evening, or sunset, or west. In proportion with which place (where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out-going, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evening, or sunset, or west, are set opposite) it will be most fit to interpret the phrase here, that the out-going of the morning shall be literally the rising of the sun, or morning star, the forerunner of the sun, and by metonymy, the East, or one extreme part of the world, and again that used for the men that inhabit it; and the evening, on the other side, not the outgoing of the evening, or rising of the moon or stars, but literally the place of the suns setting, the west, and so the inhabitants of that other extreme part. And so both together be equivalent with [those that dwell in the uttermost parts of the earth] in the beginning of the verse  
V. 9 Visitest] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies visiting, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the notion either of mercy or punishing, and here belongs to the former in mercy, there is no question. The difficulty is in the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discurrit cum fremitu, running about with a noise, as an hungry or thirsty Lion, may signify to make thirsty. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arabs use frequently of parched or dry ground, which opens the mouth as it were, to beg for shours. Thus a dry ground is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 143.6. a thirsty land. And thus the longing soul, (in the word here used) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is joined with the hungry soul, and by that conjunction seems to signify the thirsty soul, Psal. 107.9. The Chaldee there renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty. And thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for appetite or desire, Gen. 3.16 and Gen. 4.7. and so the verb is frequently used by the Rabbins. And then as Aben Ezra and Kimchi prefer this notion, so the rendering, they think, will most probably be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast visited in mercy, i. e. blessed the earth, or land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after thou hast made it dry, or thirsty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast or dost enrich it greatly; i. e. Thou, the same God, which hast punished and made thirsty, dost again return in mercy, and enrich it also, restorest plenty to it. Thus it was in the story after the three years' famine. 1 Sam. 21.1. and is most probably the meaning of this passage; as all that follows of the plenty. But others interpret it in the notion of watering: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Jewish Arab, thou hast watered; and to that Abu Walid inclines, and so the Chaldee, and Syriack, and LXXII. whose authority may prevail for that.  
V. 9 When] The only difficulty of this v. 9 will be removed by rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, or quandoquidem; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for thus it lies: Thou with thy divine blessing and providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visitest, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. takest care for the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that is here below, particularly the field that bears fruits or corn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and waterest it (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in Piel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rigavit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou inrichest it exceedingly. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— the river of God is full of water, i. e. the clouds, which God hath prepared to be receptacles of waters, from thence, when he pleaseth, to pour down upon the earth; they are always kept full for any uses. And hereby thou preparest their corn, by the former and the latter rain thou makest fruitful seasons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so thou hast founded it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. the earth; i. e. God hath so placed the earth in the midst of waters, waters in the bowels of it, and waters in the clouds hanging over it (the keys whereof are peculiarly kept in his hand, say the Jews, as the keys of life and resurrection, see note on Act. 14. a.) that as he can, if he please overthrow and destroy it presently, as in the deluge he did, for the sins of the old world (see 2 Pet. 3.5.) so, if our provocations do not withhold his hand, he will replenish, and enrich it constantly by these means. To 'tis sense the ancient Interpreters agree: the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so is the preparation, the earth was after this manner prepared; and the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou foundest or establishedst it; and the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing thou hast so founded it.  
V. 10. Water] In this v. 10. is set down the way by which the rain enricheth the Earth, that is prepared for corn, and makes it fruitful. First, after ploughing it comes down and moistens the earth, waters the ridges, or ground cast up; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be watered or moistened and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Of this saith Abu Walid, that in Arabic with th' it signifies a cleft, and with 't, that which the plough cleaves in the earth, a furrow. But R. Tanchum saith that with th' it is indeed a cleft, by reason of something wanting to fill the place, but with 't, it signifies the lines or ridges of earth betwixt two furrows. And whereas the Arabic Lexicographers (by name Al Kamus) render it a furrow, he saith it may be so called from the efficient cause of it, because the making the furrows and turning the earth out of them, occasioneth the raising of the other. The interlinear renders it lira, the Lexicographers porca, the upper and drier ground betwixt the drains or furrows. And this, as it is laid dry, and so fitted for the receiving, and giving root to the corn, so it wants the benefit of showers from heaven to refresh it, and so God bestows them upon it. Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That the Jewish Arab renders, the rain descends on the furrows of it. Abu Walid thinks that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath here the signification of abounding, increase, flourishing; the Arabic nazeta, which answers it in the sense of descending, signifying that. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinks it all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so to signify, as he conceived of that, a furrow; but still this in R. Tanchums notion of that, the mould which, by making the furrow, is cast up, which therefore Castellio reads glebas the clods, of which it is here said, that God depresseth them, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies, makest them to descend, the earth that is cast up in ridges sinks down and fills up the vacuities, and so is in a fitter posture for the growing of the corn, and is done by God, as here follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the shours of rain coming down, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and softening and washing it down. And therefore 'tis added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou dissolvest it (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be melted or dissolved: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) All this for the preparing the soil to the due receiving, and sending forth the corn: and then when it is above ground, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 germane, that which is sprouted out from the earth; and then comes the latter rain, and makes that grow very prosperously: and that is the meaning of the last part of the verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou blessest that which sprouts out.  
V. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Paths] The clouds are here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy paths (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round, circular, smooth, because paths are made by cart-wheels turning round upon them) as the places whereon God is Poetically described to walk, or to be carried as in a Chariot, Psal. 18.9, to, 11. For to these it is that the dropping of fatness on the earth peculiarly belongs. The ancient Interpreters, all but the Chaldee, render this by way of paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. thy fields shall be filled with fatness, (by the bounty of the clouds upon them;) and the Latin and Arabic and Aethiopick follow them: but the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy calves or young cattle shall be filled with grass, (as an effect of the bounty of the clouds.)  
V. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rejoice] The phrase here applied to the hills, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall gird themselves (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cinxit) with gladness, is to be judged of by Psal. 30.2. where 'tis used and applied to men. It there signifies being clothed with a festival garment, (the girdle being that which binds the garment on us, and the girdle or garment of gladness, the festival garment) and is figuratively used to denote God's blessings abundantly bestowed upon him. And so here, by the like figure, the hills being girded with gladness, denotes being plentifully enriched by God, or made very fruitful; so as v. 13. their shouting for joy and singing imports. The LXXII. therefore render it very literally, and very fitly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hills shall be girt about with exultation; and the rest of the ancients accord.  
V. 13. Pastures] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which signifies a pasture, Isai. 30.23. signifies also a ram, Isai. 16.1. And so the LXXII. here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rams, and so the Chaldee also. But the elegancy is best preserved by the former notion. The flocks of sheep being fitly styled the clothing of the pasture, which they keep warm, and much enrich by being folded on it. And with that so interpreted the analogy holds in that which follows, the valleys or ploughed lands are covered with corn, as the fields with sheep.    

The Sixty Sixth PSALM.  
TO the chief Musician, A Song or Psalm.  
Paraphrase. The sixty sixth Psalm is made up wholly of acknowledgements of God's mercies and deliverances, that of old from Egypt, v. 6. etc. as an image of some other remarkable one now received, at the writing of this Psalm. (By the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Title given it in the Greek copies, it appears to have been used in the Greek Church on Easter day.)  
1. Make a joyful noise unto God, all ye lands.  
2. Sing forth the honour of his Name, 
‖ or, give him glory by his praise, or by praising him.  make his praise glorious.  
Paraphrase. 1, 2. It is the obliged duty of all the men in the world to celebrate with all joy, and thanksgiving, and praise, the great and gracious God of heaven and earth.  
3. Say unto God, How terrible art thou in thy works? through the greatness of thy power shall thine enemies 
† feign obedience to thee: See note on Psa. 1●. n.  submit themselves unto thee.  
Paraphrase. 3. To proclaim the wonderful and dreadful works of his vengeance on his enemies, by which even those which are most wicked are yet constrained to acknowledge, and hypocritically to subject themselves to him.  
4. All the earth shall worship thee, and shall sing unto thee, they shall sing to thy name. Selah.  
5. Come and see the works of God, he is terrible in his doing toward the Children of men.  
Paraphrase. 4, 5. Very marvellous things hath he done towards us, the acts of his providence among men are very remarkable: O let us all adore and magnify his Name for them.  
6. He turned the sea into dry land, they went through the flood on foot; there did we rejoice in him.  
Paraphrase. 6. When the children of Israel were, according to his promise to the fathers, brought out of bondage in Egypt, 'twas done in a miraculous manner; the sea on a sudden, at their approach, departing before them, and giving them a free passage through it, but returning with violence upon the Egyptians, who pursued them, and were drowned with that which did them no hurt. And afterward when they were to enter into the promised land, by passing 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the River Jordan, Chald.  over Jordan, at the Priests entering on the brink of the river with the Ark on their shoulders, the waters stood, and arose up on a heap, Josh. 3.16. and by other the like restraints interposed by God's special power, all the Israelites passed over on dry ground, v. 17. And this certainly in both parts of it was matter of great joy to our ancestors, and just occasion of magnifying his power (and vengeance) and mercy to us.  
7. He ruleth by his power 
† over the world.  for ever, his eyes behold the nations: let not the rebellious exalt themselves. Selah.  
Paraphrase. 7. And as over the Egyptians and seven nations, so hath he absolute dominion over all other nations of the world: And that may be a good admonition to all obstinate impious oppressors, timely to return and repent, that they fall not irreversibly under his vengeance.  
8. O bless our God, ye people, and make the voice of his praise to be heard,  
9 Which holdeth our soul in life, and suffereth not our feet to slip.  
Paraphrase. 8, 9 'Tis he that surrounds our lives in time of danger, and preserves them from all miscarriage, and accordingly is to be blest and magnified by all that have received this mercy from him, to be preserved so long, when if he had not supported, they had each minute been cast down.  
10. For thou, O God, hast proved us; thou hast tried us as silver is tried.  
Paraphrase. 10. He hath sometimes brought trouble and affliction upon us, upon the same designs that metallists are wont to throw gold or silver into the fire, to distern whether it be pure or no, and if it be not, to melt and separate all the dross and false metal from it. Thus he dealt with the Israelites of old in the iron furnace of Egypt; and proportionably thus he hath now dealt with us: And this hath been his one gracious purpose in all his inflictions, to approve our sincerity of adherence to him, and to reform and purge out all that is vicious in us.  
11. Thou broughtest us into the net, thou laidst 
* restrain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  affliction upon our loins.  
Paraphrase. 11. One while he hath permitted us to be ensnared and subdued by our enemies, as in Egypt our Fathers were.  
12. Thou hast caused men to ride over our heads: we went through fire and through water, but thou broughtest us out into a 
‖ watered- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wealthy place.  
Paraphrase. 12. Another while he hath permitted them to oppress and tyrannize over us: But then as after the example of those, he hath by his providence chosen to permit very sharp afflictions to befall us, so hath he graciously brought us through, and out of them again. As he brought our fathers to Canaan, a land flowing with milk and honey, after the fire of the brick-kilns, and the water of the sea, and the floods of the River Jordan; so hath he oft delivered us out of the most pressing distresses, brought us out of drowing, to blessing waters to a well-watered irrigated Country, and returned us to all kind of prosperity.  
13. I will go into thy house with burnt-offerings; I will pay thee my vows.  
14. Which my lips have uttered, and my mouth hath spoken, when I was in trouble.  
Paraphrase. 13, 14. When we were in any distress, we made our addresses to thee, besought thee to avert them, and upon thy hearing our prayers, promised reformation of life, and voluntary oblations, for the acknowledgement of that deity from whence we expected and begged our relief. And now being heard and answered by thee, we are under the strictest obligation of justice and gratitude, and performance of promise, to return our most cheerful acknowledgements to thee.  
15. I will offer unto thee burnt-sacrifices of fatlings, with the incense of ●ams: I will offer bullocks with goats. Selah.  
Paraphrase. 15. And this I will now do in the liberallest and most magnificent manner that can be.  
16. Come and hear, all ye that fear God, and I will declare what he hath done for my soul.  
Paraphrase. 16. And proclaim to all pious men, for their encouragement, ●ow graciously God hath dealt with me all my life long.  
17. I cried unto him with my mouth, and he was extolled with my tongue.  
Paraphrase. 17. How, as soon as I made my prayers unto him, he granted them presently, and gave me cause to convert them into praises.  
18. If I regard iniquity in my heart, the Lord will not hear me.  
19 But verily God hath heard me, he hath attended to the voice of my prayer.  
Paraphrase. 18, 19 Which is, beside the blessing granted, a farther matter of joy and comfort to me, that that God, which cannot patronise any sin, hath been pleased to hearken to my request, and so to sign unto me his approbation of my sincerity.  
20. Blessed be God, which hath not turned away my prayer, nor his mercy from me.  
Paraphrase. 20. His Name be for ever magnifies, for this honour of hearing my prayers, and the deliverance consequent thereto.  

Annotations on Psal. LXVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Make his praise glorious] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the Jewish Arab renders in the notion of giving, give him glory, (and so regularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit, put] is used for dedit, gave, and is here v. 9 joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give, as a synonym●n, and so to put to him honour] is to give it him; but he, as well as others, avoids making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in regimine, so as to govern the noun that follows, the glory of his praise:] for then (as in the beginning of this verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honour of his Name) the vowel should be changed from to It is then possible that the nouns should be put by apposition; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be in the ordinary notion of put, or make,] make glory his praise, i. e. either your glory] as Aben Ezra would have it, make your glory his praise, let it be your glory to praise him) or his glory,] make his glory his praise. But 'tis yet more probable, that the difficulty may be best removed by understanding a preposition in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Jewish Arab supplies it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from, or of his praise; it may be as fitly [by his praise] i. e. by your praising of him. To this sense the Chaldee may be interpreted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give him glory by his praise, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give glory by his praise, or by praising him: and that seems to be the most ready rendering of it. There are several ways of giving glory to God; one by confessing of sins, Josh. 7.19. my Son give glory to God, and make confession to him, and tell me what thou hast done; and so 1 Sam. 6.5▪ ye shall give glory to God, peradventure he will lighten his hand, and Jer. 13.16. and elsewhere. And another by praising him, Isa. 42.12. Let them give glory to the Lord, and declare his praise; so Rev. 2.9. when those beasts give glory and honour and thanks; And so here, give him glory, by what means? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his praise, or by praising him.  
V. 7. Power for ever] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the English age, signifies not only time and duration, but also the men that live in any time, there is no question. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here most properly be rendered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ruling the world, or over the world; and so the Chaldee certainly understood, who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which exerciseth dominion over the world: and so I suppose the LXXII. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having dominion over the world,] doth import, though the Latin hath rendered it amiss, (and against their meaning) in aeternum. The Syriack, by following the Hebrew, and rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculum, is capable of the right sense, he that hath dominion over the world; the very paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which God is known in the Creed, the ruler of all things.    

The Sixty Seventh PSALM.  
TO the chief Musician upon Neginoth, a Psalm, or Song.  
Paraphrase. The sixty seventh is a Psalm of supplication and thanksgiving, and was committed to the Praefect of the Music, to be sung to the stringed instruments. (See note on Psal. 4. a.)  
1. God be merciful unto us and bless us, and cause his face to shine 
‖ or, with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  upon us. Selah.  
Paraphrase. 1. The good God of heaven pardon our sins, supply our wants, bestow his blessings both spiritual and temporal, behold us with favour and acceptation, and for ever continue them to us.  
2. That thy way may be known upon earth, thy 
† salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saving health among all nations.  
Paraphrase. 2. And this will be a means of propagating the fear, worship, and service of the true God to the whole heathen world, when they shall see and consider the eminent miraculous acts of thy providence over us, in delivering us from the dangers and distresses that have been upon us.  
3. Let the people 
* confess to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  praise thee, O God, let all the people 
‖ confess to  praise thee.  
Paraphrase. 3. And this of an universal reformation and acknowledgement of the one God of heaven and earth, is a mercy so much to be wished for, and desired by every pious man, (the enlargement of God's kingdom) that I cannot but give my suffrage to it, and most affectionately call upon all to join in it, and beseech God to give this grace of his to all the men in the whole world.  
4. 
‖ let  O let the nations be glad, and sing for joy: for thou shalt judge the people righteously, and 
† lead or conduct.  govern the nations upon earth. Selah.  
Paraphrase. 4. And for them that are admitted to this honour, of being ruled and directed by God, 'tis matter of infinite joy and exultation, his statutes being so admirably good, and agreeable to all our interests, and the administration of his works of providence so perfectly wise and just, that all the world are, in prudence and care of, and love to themselves, obliged with joy to submit to the erection of his Kingdom in their hearts.  
5. Let the people 
* confess to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  praise thee, O God, let all the people 
‖ confess to  praise thee.  
Paraphrase. 5. 'Twere a happy and blessed thing, if all the world would be duly sensible of it, and so all join to acknowledge and worship, serve and obey, and partake of this mercy of God, and so be induced to magnify his Name for it.  
6. 
† The earth hath yielded her fruit.  Then shall the earth yield her increase, and 
* God bless us, even  God even our own God shall bless us.  
Paraphrase. 6. His mercies are afforded to all, the rain from heaven, and the fruitful seasons, peculiar acts of his providence, (see note on Act. 14.17.) and such as oblige all the most heathen men in the world to acknowledge, and bless, and give up themselves to the obedience of the God of heaven. It remains, that we continually pray to the same God, who hath expressed himself so graciously to us, that he will bestow his benediction both on us, and on all that he hath so richly afforded us.  
7. God 
‖ bless us, and let— fear him. See note b.  shall bless us, and all the ends of the earth shall fear him.  
Paraphrase. 7. And may it thus be, The Lord of heaven crown us with his blessings, and may all the most barbarous people in the world be brought to the acknowledgement, and worship, and uniform obedience, and subjection to him.  

Annotations on Psalm LXVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Governor] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 du●cit, seems here to signify, in a comprehensive latitude, all acts of conduct; as of a pastor toward his sheep, leading them into their pastures, guiding and directing men into those courses which are most eminently profitatable for them; of a General toward his Soldiers, marshalling them, and going before them, and so prospering them in their fight against all kinds of enemies; and lastly of a King, ruling and ordering his subjects, and so doth God those, that will sincerely submit to him. All which the word [lead or conduct] may contain under it; and so that will be the fitter, because the more literal, and withal more comprehensive rendering, and to be preferred before that of governing.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Shall yield] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the praeter tense, is so interpreted by the Ancients, The LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the earth hath given or yielded her fruit; the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the earth hath given; and the Syriack in the same words, and so the Latin, Terra dedit, and the Arabic, and Aethiopick. And therefore although it be frequent, when the sense requires it, to interpret the Hebrew praeter tense in the future; yet the sense not requiring it here, and the Interpreters according in the contrary, there will be no reason here to admit of it, but to set it, as the Hebrew lies, as an argument to infer the universal confessing, and acknowledging, and serving of God, v. 5. as it is set by S. Paul to the heathens, Act. 14.17. And then that which follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will be best rendered, in form of benediction, God bless us, even our God: and so the LXXII. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (and the Latins, Benedicat) both here, and in the beginning of the next verse.    

The Sixty Eighth Psalm.  
TO the chief Musician, A Psalm or Song of David.  
Paraphrase. The sixty eighth Psalm, beginning in the same manner as Moses' song at the setting forward of the Ark did, Num. 10.35. was composed by David afterward (as appears by the mention of the Temple, i. e. the Ark and Sanctuary at Jerusalem. v. 29.) in commemoration of the great deliverances afforded to the Israelites, and judgements inflicted on their enemies, (especially in that of their coming up out of Egypt) and mystically containing and predicting the resurrection of Christ, and the exaltation of the Christian Church consequent thereto. It seems to have been form by David on the like occasion as Moses' was, at the bringing up of the ●rk, 2 Sam. 6.12. and was committed to the Praefect of his Music, to be sung with all Musical instruments of joy, 2 Sam. 6.15.  
1. 
‖ or, God shall— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let God arise, let his enemies be scattered; let them also that hate him flee before him.  
Paraphrase. 1. The Ark is a token of the special presence of Almighty God, who when he is pleased to interpose, subdues all before him, no enemy of his or of his people can stand or prosper. And so when Christ, mystically typified by the Ark of God, comes into the world, it is the great God of heaven and earth that exhibites himself in our mortal flesh, and being crucified by the Jews, he shall by his own almighty power be raised again, and ascend to heaven, and then subdue or destroy, convert by the preaching of the Gospel, or utterly exterminate, the people and whole nation of the Jews his crucifiers.  
2. As smoke is driven away, so 
† shalt the●  drive them away: as wax melteth before the fire, so 
* shall  let the wicked perish at the presence of God.  
Paraphrase. 2. As soon as God appears, they vanish and are routed immediately: smoke doth not turn into air, wax doth not melt at the heat of the fire more speedily. And as certainly and suddenly shall the either melting or vanishing, conversion or destruction of the Jews follow the resurrection and ascension of Christ. As soon as he is ascended, the apostles shall set on preaching, and begin first at Jerusalem and Judaea; and by that time they have gone through all the cities of Judaea, and converted all that are persuasible, Christ shall come in judgement on the obdurate, Mat. 10.23. the Roman Eagles or armies, Mat. 24.28. (with the Ensign of the Eagle) in that very generation, v. 34. wherein Christ ascended, shall besiege and take J●rusalem, destroy the Temple, and take away both their place and nation. And though this were some years (about forty) before it was finished, yet with God, with whom a thousand years are but as one day, 2 Pet 3.8. these forty years are but proportionable to a moment, and so to that space which is required to the vanishing of smoke, or melting of wax before the fire: (and so the Lord is not slack concerning his promise, v. 9 this predication of the greatest swiftness of destroying his enemies, hath its due completion.)  
3. But 
‖ the righteous shall  let the righteous be glad, let them rejoice before God; yea let them exceedingly rejoice.  
Paraphrase. 3. And this shall be matter of the highest superlative joy to all pious men, who have answers to their prayers from the presence of God in the Ark; but most eminently to all faithful obedient servants of Christ, who shall in a notable manner be delivered out of that common calamity, wherein the unbelieving Jews shall be involved, and (by the power of Christ's Spirit in their hearts, cheerfully received and made use of) be ascertained of their portion in eternal heaven.  
4. Sing unto God, sing praises to his name; extol him that rideth upon the 
† highest heaven  heavens 
* or, his Name is Jehovah.  by his name Jah, and rejoice before him.  
Paraphrase. 4. He that thus presentiates himself in the Ark, as also the Messias, that shall be born, and rise again in our flesh, is no other than the supreme omnipotent God of heaven and earth, creator, first mover, and ruler of the uppermost heaven and all under it: let all the world worship, and acknowledge and magnify him as such, and take pleasure in performing obedience to him.  
5. A Father of the fartherless and a Judge of the widows is God in his holy habitation.  
Paraphrase. 5. Though he inhabits the highest heaven, yet is he pleased here below to exhibit himself in the Ark first, and after in our humane flesh, to relieve and patronise all that are in distress, to heal the broken in heart, those that are oppressed with the burden of their sins, and so supply all other (even secular) wants to all that by humble devout prayer and reliance on him are qualified for it.  
6. God 
‖ maketh the destitute dwell at home.  setteth the solitary in families, he bringeth out those which are bound with chains: but the rebellious dwell in a dry land.  
Paraphrase. 6. He is made up all of pity and compassion to all that are in want and distress, that serve and wait on him; 
* so the Chald.  brought the Israelites out of Egypt, their state of hard slavery, and punished their oppressors very heavily, and so constantly supplies all his servants wants. And this in an eminent manner shall be the work of the Messias by his miracles, going about, doing good, and healing diseases; but especially by his death, working spiritual redemption (the most sovereign mercy) for our souls, whilst the impenitent infidels, that resist and frustrate all his methods of grace and merey, are finally forsaken by him.  
7. O God, when thou goest forth before thy people, when thou didst march through the wilderness. Selah.  
8. The earth shook, the heavens also dropped at the presence of God, 
† this is Sinai before the presence—  even Sinai itself was moved at the presence of God, the God of Israel.  
Paraphrase. 7, 8. God at his bringing his people, with an high hand, out of Egypt into Canaan, conducted them through the wilderness in a pillar of cloud and fire, to denote his special providence over them, and bringing them to Mount Sinai, delivered them his Law in a most solemn dreadful manner, the earth trembling, Exod. 19.18. and the air sending out thunder and lightning, and a thick cloud of tempestuous rain, v. 16. as a token of his presence there, and an essay of the terrible account that should be exacted on those that obeyed not this Law. And in the like dreadful manner shall Christ, after his ascending to heaven, come to visit his crucifiers, and avenge all impenitent unbelievers.  
9 Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance when it was weary.  
Paraphrase. 9 When they were in great distress in the wilderness for want of food, God made abundant provision f●r their refreshment and sustenance, by sending them, together with the thunder, plentiful rerefreshing showers, by raining down quails and Manna from heaven; and above all, the divine irrigation of the Law was thence distilled. And so shall the Messias make his spiritual supplies in great abundance to the comfort of all humble penitent hearts, that are sensible of their wants, and that ardently desire and pray to him for the supply of them.  
10. Thy 
‖ living creatures have inhabited.  congregation hath dwelled therein; for thou, O God, hast prepared of thy goodness for the poor.  
Paraphrase. 10. And so the wilderness became an habitable place, or constantly God's holy Angels went along with them, to defend and conduct, and provide for them: Instances of Gods gracious and special providence, and protection over all those that stand in need of him, and faithfully serve, and humbly wait on him. And parallel to these, Christ, at his departure from the world, shall leave his Apostles and their successors, called Angels of the Churches, Rev. 2. and 3. to provide for the spiritual wants of all his faithful disciples, all docible Christians.  
11. The Lord gave the word; great was the company of 
† women that proclaimed it, or, to the women that published the victories of the great army.  those that published it.  
Paraphrase. 11. And continually from time to time God gave us victories over the nations, abundant matter of praise and triumph, which the train of singing women, mustering themselves up in another army (according to their wont) set forth in their triumphant hymns. (A type of the victories over death and hell by the resurrection of the Messias, which the women in like manner, Marry Magdalen, etc. should first publish to the Disciples, and they preach to the whole world.)  
12. Kings of armies did fly apace, and she that tarried at home divided the spoil.  
Paraphrase. 12. To this or the like purpose, that all the Canaanitish Kings with their forces, that opposed or stood out against them, were utterly routed and put to flight, Josh. 10. and the weakest Israelites, they that could not enter the battle were yet partakers of the spoils of their wealth. (And so in like manner that by the resurrection of Christ the powers of hell should be discomfited, and the humble meck peaceable Christian reap the fruit of it.)  
13. 
* or shall ye lie among the brickbats, or rubbish ye wings—  Though ye have lain among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with 
‖ yellowness of—  yellow gold.  
Paraphrase. 13. And the Israelites that were oppressed, and long lay in a sad and black destitute despised condition, were now at length advanced to all prosperity, splendour and glory: (as was remarkable at their coming out from the kilns of Egypt, with the Jewels and wealth of the Egyptians, and afterward more illustriously at their enjoying of Canaan.) And so under Christ's kingdom the heathenish Idolaters, that were brought to the basest and most despicable condition of any creatures, worshipping wood and stone, etc. and given up to the vilest lusts, and a reprobate mind, Rom. 1. should from that detestable condition be advanced to the service of Christ, and practice of all Christian virtues, charity, meekness, etc. the greatest inward beauties in the world.  
14. 
‖ O God by scattering Kings on it, thou wert white as snow on Salmon.  When the Almighty scattered Kings in it, it was white as snow in Salmon.  
15. 
† the hill of Bashan became the hill of God, the high hill, the hill of Bashan.  The hill of God is as the hill of Bashan, an high hill, as the hill of Bashan.  
Paraphrase. 14, 15. When God destroyed and dissipated the Kings of the seven nations before them, (for though it was by their arms, yet was their strength so small in proportion to the giantly inhabitants, that the victory was wholly to be attributed to God) his providence was illustriously visible in it; and the people were by this means soon possessed of the land, on this and on the other side of Jordan, a most fruitful and profitable possession (caused by the melting of the snow that lay on the tops of the hills, and exceedingly enriched all the plains that lay below them) and there dwelled, remarkable and illustrious in the eyes of all their neighbours. And so upon Christ's rising from the dead, and thereby conquering death and hell, and soon after, upon his victorious conquest over his enemies, the Jews his crucifiers, which would not suffer him to reign over them, the Church of Christ typified by the people of Israel, should be possessed of a prosperous and flourishng condition in Judaea, and even in the heathen world; though for a while it should sometimes meet with persecution from the heathen Emperors, yet at length Christianity should be victorious, and subdue the greatest opposers to the faith.  
16. Why 
* do ye exalt yourselves.  leap ye, ye high hills? This is the hill which God desireth to dwell in: yea, the Lord will dwell in it for ever.  
Paraphrase. 16. Yet was not God pleased so far to favour either of these high hills, as to choose them for the place of his habitation; but hath now brought the Ark of the Covenant, and placed it on Mount Zion, not the highest hill in those parts, but one of an humble and moderate size, preferring this before all other for the place of his special residence; and this so, as never to remove from thence (as formerly he hath done) to any other station, as long as the Jewish state lasted. (And so proportionably shall Christ erect his Church in the hearts of the meek and lowly, Mat. 5.3. whereas the proud and lofty, as they will oppose and stand out against him, so shall they be utterly rejected by him.)  
17. The 
‖ Chariot.  chariots of God 
† is two myriads, thousands multiplied or iterated, The Lord is among them, Sinai is in the Sanctuary.  are twenty thousand, even thousands of Angels: the Lord is among them, as in Sinai, in the holy place.  
Paraphrase. 17. There therefore the hosts of Angels, infinite numbers of them, took up their station, and so signified this to be the place of the special presence of God, that Lord of hosts that appeared so terribly in mount Sinai, who is said to reside where these his courtiers of heaven, his guards of attendants, are visible. (But much more illustriously shall Christ be present in his Church by the ministry of many thousands of Angels, after his resurrection, being that very God that once appeared by his Angels in Mount Sinai, and hath all the hosts of them continually ministering to him.)  
18. Thou hast ascended on high, thou hast 
* carried away captives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  led captivity captive, thou hast 
‖ taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  received gifts for men; 
† and even the rebel: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yea for the rebellious also, that the Lord God might dwell among them.  
Paraphrase. 18. The God of heaven hath pleased to reveal himself in great Majesty, to return victoriously to his throne in heaven, being, as a triumphant conqueror, attended by many captives, enabling his people the Israelites by the conduct of David to overcome the heathens, and subject some of them to this Law of God, to bring them in proselytes to their religion, and those particularly which long held out against it, the Gibeonites, and the like; and by this means (as conquerors are wont to scatter largesses, donatives, so he) 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. and hast given  hath distributed among these (the spectators of his power among his people) the greatest blessings, the richest donatives imaginable, the dignity of worshipping and praying to him in his Sanctuary, (as afterwards in the Temple) whereby God vouchsafeth now to be present among those, to hear and answer their prayers, that were before strangers to him. (And thus Christ having by his resurrection overcome death, hell and sin (and also, soon after, signally destroyed his crucifiers) shall send his Apostles and Evangelists to preach his Gospel to the whole heathen world, induing them with gifts of tongues and miracles, etc. to qualify them for their office, and by them bring many Disciples to the faith, particularly a remnant of the unbelieving Jews, who seeing the Idolatrous Gentiles come in, were stirred up with emulation, and so timely prevented their ruin, and lived members of the Church of Christ, to which he promised his presence; see Eph. 4.8.  
19 Blessed be the Lord, who daily 
* heapeth load upon us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  loadeth us with benefits, even the God of our salvation. Selah.  
Paraphrase. 19 Thus doth God our great deliverer from time to time continually oblige us with a great weight of mercies afforded us: Blessed be his Name for it.  
20. He that is our God is the God of salvation; and unto God the Lord belong the 
‖ goings forth, or passages to death.  issues from death.  
Paraphrase. 20. 'Tis not in the power of any other, but of this God whom we worship, to work the least deliverance for any; His privilege it is to rescue out of the greatest dangers, and to him we owe all our escapes. From him also have all the signal judgements proceeded, under which our enemies have fallen, the Egyptians, and the inhabitants of the seven nations.  
21. 
† even, see note l.  But God shall wound the head of his enemies, and the 
* crown of hair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hairy scalp of such an one as goeth on still in his trespasses.  
Paraphrase. 21. And indeed for all those that will not be wrought on, and brought home to him, by all his wise and gracious methods, but still resist and stand out impenitently in their sins, 'tis in all reason to be expected from his justice, that he shall pour out his vengeance upon these stout presumptuous sinners heads, and destroy them utterly. And thus shall it befall those that hold out against the Messias, when the Apostles, after his resurrection, shall, with the conviction which that brought, and the miraculous power shed on them by the holy Ghost, preach the Gospel to his crucifiers, and call them to repentance; for then, upon their persisting in their obstinacy, their utter destruction is to be looked for.  
22. The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea.  
Paraphrase. 22. The Lord hath promised now to repeat among us all his glorious acts, to do as great things, command as signal deliverances and victories for Jerusalem, as were wrought in Batanea or the Red-sea. (And all this but an essay of the deliverance of the Messias from the very power of the grave, consequent to which is our resurrection, as also of the spiritual deliverance wrought for Christians from the power of sin and satan.)  
23. That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same.  
Paraphrase. 23. The blood of thy enemies, shed in such abundance, that thy dogs shall lap and drink it, shall be the sea in which thou shalt pass, and that red without a figure. (And proportionably shall be the destructions on the enemies of Christ and Christians, in the age of the Messias.)  
24. They have seen thy goings, O God, even the goings of my God, my King, in the sanctuary.  
Paraphrase. 24. After the coming out from Egypt, and delivery of the Law, by the ministry of whole hosts of Angels, the Ark and the Tabernacle being built, constantly marched before them in all their journeyings, with a procession of like solemnity, though performed by meaner persons, an host, though not of heavenly officers, and so conducted them, to the place of their promised rest, Numb. 10.35. and with it God himself went, as a King before them, to rule and guide and protect them. (And so shall Christ by his grace, by his word and his sacraments, when he is in heaven.)  
25. The singers went before, and the players on instruments followed after: amongst them were the damsels playing with timbrels.  
Paraphrase. 25. And the going up of the Ark was very solemn, with voices and instruments of Music, both which were committed to the Levites care; and the pious women accompanied and bore their part in the choir. (And so when Christ is gone up to heaven, the Apostles shall celebrate and promulgate it to all the world, and Mary Magdalen and other women, witnesses thereof, shall affectionately join with them indivulging it.)  
26. Bless ye God in the congregation, even the Lord 
‖ ye of the fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from the fountain of Israel.  
Paraphrase. 26. And all the people of Israel, all that are come forth from out of the waters of Judah, Isai. 48.1. excited and called upon the other to magnify the Name of the Lord, (As all Christians shall be obliged solemnly to magnify the Name of the Messias, and to that end frequently to assemble together.)  
27. There 
† was  is little Benjamin 
* their ruler.  with their rulers, the princes of Judah 
‖ their governors.  and their counsel, the princes of Zabulon, and the princes of Naphtali.  
Paraphrase. 27. Particularly the two royal tribes; 1. that of Benjamin, from which the first King sprang; ●. that of Judah, from which the second; and the two learned tribes, Zabulon and Naphtali. (And we may note that the Kingdom of the Messiah should at length be submitted to, by all the Potentates and learned men in the world.)  
28. Thy God hath 
‖ established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  commanded thy strength: strengthen, O God, that which thou hast wrought for us.  
Paraphrase. 28. Thus is it merely the work of God's presence, (noted by the Ark) assistance, and providence, that we have thus been enabled to subdue our enemies, and get possession of this good land, (and so the grace of Christ, by which sin and Satan shall be weakened and subdued.) Lord, do thou continue this thy power and goodness, and go through with, and confirm this work of mercy which thou hast begun, and thus far advanced in us.  
29. Because of thy temple at Jerusalem shall Kings bring presents unto thee.  
Paraphrase. 29. And then, as thy donatives have been imparted to the very heathen enemies of God, v. 18. so by way of return, shall the heathen nations and princes come in to the acknowledgement and worship of thee, and bring sacrifice and oblations to thy Temple, the Queen of Shebah personally, the Asiatic Princes and Roman Emperors by their offerings. (And in like manner the heathen world and the greatest Princes thereof shall embrace and accept the faith of Christ.)  
30. Rebuke the company of 
† lancers, or, archers,  spear-men, the multitude of the bulls, with the calves of the people, 
* that tread upon pieces of silver.  till every one submit himself with pieces of silver: scatter thou the people that delight in war.  
Paraphrase. 30. And those that hold out, and trust in their military strength, tyrannising, and oppressing, and subduing all their neighbour nations, and out of an insatiate desire of wealth, have they never so much, will have more and use all violence and war to that purpose, Jam. 4.2. these wilt thou severely punish and destroy. (And so shall Christ the greatness of heathen Rome, which having attained to the Empire of the world, and to the greatest wealth imaginable, shall be subdued and destroyed by the Goths, etc. and so the Empire subjected to Christianity, in Constantine's time; see Rev. 17. and 18.)  
31. 
‖ or, Ambassadors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII.  Prince's shall come out of Egypt: Aethiopia shall soon stretch out her hands unto God.  
Paraphrase. 31. And by this means shall many other heathen nations, Egyptians and Ethiopians, etc. be induced to come in as Proselytes, and embrace the law of God, and offer up their prayers in his Temple. (And so when heathen Rome is subdued to the faith of Christ, the other nations that depend on that Empire shall receive it also.)  
32. Sing unto God, ye kingdoms of the earth, O sing praises unto the Lord. Selah.  
Paraphrase. 32. And Jerusalem shall be an house of prayer to all nations; and this shall be just matter of the most solemn triumphant joy to all the people in the world; all due, and to be acknowledged to the God of heaven.  
33. To him that rideth upon the heaven of heavens 
† of old, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which were of old: lo, he doth send out his voice, and that a mighty voice.  
Paraphrase. 33. To that God that descended and spoke to Moses of old out of the cloud, on Mount Sinai, with such thunder as made them all to tremble, (see note on Psal. 148. a.) and will more clearly reveal his will in the fullness of time, by the voice of his own Son incarnate, and by the preaching of the Apostles to all the world.  
34. Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.  
Paraphrase. 34. O let us all praise the Lord for all the glorious acts of his power toward us, who though he rule in heaven over all the world, yet hath most illustriously exhibited himself to the people of the Jews, (see Deut. 33.26.) and will in like manner to the spiritual seed of Abraham, the Christian Church.  
35. O God, thou art terrible out of thy holy places: the God of Israel is he that giveth strength and power unto his people. Blessed be God.  
Paraphrase. 35. O the dreadful presence of God in his sanctuary, where by his myriads of Angels he exhibites himself to his servants! From him is all our sufficiency to defend ourselves, to subdue others, (an essay of the power of his grace without which we can do nothing that is good, and by which we are enabled to do all that he requires, in such a degree as he will be sure to accept.) His glorious Name be for ever praised and blessed for it.  

Annotations on Psal. LXVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Rideth upon the heavens] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordinarily used for the evening, and from that notion of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by the Latin super occasum, upon the going down of the Sun; and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Chaldee duly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise ye, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltavit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make way, from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for casting up a causeway. But the feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently taken for a plain, and so for the desert, and accordingly the Jewish Arab rendereth it here, that dwelleth in absent or remote or secret places. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the plural, is acknowledged by the Hebrews to signify the heavens, and so in Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven, and peculiarly the seventh heaven. This Abu Walid saith belongs to the heavens by reason of their height or super-eminency, which signification he affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have: And then there is no need of those other descants, which from the notion of a desert apply it to the uppermost heavens, either as being plain and void of stars, and so a kind of superior desert, without any thing in it, or (as the learned Grotius piously conjectures, from 1 Tim. 6.16.) because as a desert it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not approached or approachable by any. The Chaldee here explains it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the seat of his glory in Araboth, which the Latin there render coelo nono, the ninth heaven. His riding on this, as in a chariot, or horse (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chariot) may signify either to set it a moving, or else in a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dominari, gubernare, to rule or govern it. In both senses it properly belongs to God, to move the primum mobile, and so to be the author of all motion under it, and to rule and manage it also, and so all the world with it. What here follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  may promptly and literally be rendered by Jah, i. e. Jehovah, his name, joining it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent, thus, exalt by his name Jehovah him that rideth— But all the Ancient Interpreters render it by itself, Jah is his name, taking כ (as oft it is) for an expletive, unsignificant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah is his name, say the Chaldee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord is his name, the LXXII. and so the Syriack and Latin, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Solitary] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unicus, and solitarius, signifies also desertus destitute, in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 5.5. she that is quite alone, is the periphrasis of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a widow indeed, one that hath neither husband nor children to supply her, (and so, as it is there, must be maintained by the Church.) Now one that is thus destitute of all means of subsisting, is forced to seek abroad for relief, unless some merciful-minded person take some care of him; and he that doth so, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that makes him dwell at home, relieves him that he need not seek abroad: and this therefore is a fit title of Gods in this place, joined with father of the fatherless, preceding, and bringing out the prisoners, or those that are bound in chains; and therefore this sure is the meaning of the phrase.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Sinai] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to, or how 'tis to be rendered, is matter of some question. The Chaldee read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just answerably to the Hebrew, and so define nothing in it; but the LXXII. (as after them the Latin) join it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, foregoing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the presence of the God of Sinai, supposing God from his special exhibition of himself, in giving the Law on Mount Sinai, to be styled the God of Sinai, as from his special presence and favour to the people of the Jews, he is styled the God of Israel. But it may also be set by itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is Sinai, to denote deictically, where that shaking of the earth and tempestuous rain was heard, viz. in Sinai. And this the Chaldee and the Syriack will bear. Or lastly, by understanding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, or the like, it may be rendered, at the presence of God in that Sinai. Each of these is very obvious, but specially the second, and fit to be preferred before the English, which make a far greater ellipsis.  
V. 10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thy Congregation] From the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vixit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivus, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 50.10. the living creature of the wood, and so Psal. 104.11. Psal. 79.2. And thus it may signify here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy living creatures; so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy living creatures, and the Latin, Animalia tua, and so the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy living creatures. That desolate place, where only wild beasts before could live, was now by those showers of Manna, v. 9 enabled to sustain a multitude of other tamer living creatures, even of men and all their flocks and herds. By this style in prophetic writings the Angels are signified; see Rev. 4.6. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, four living creatures full of eyes are certainly four Angels, and so the Chaldee here, having first set down from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast placed thy living creatures there, they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast prepared thine hosts of Angels. And so possibly it may signify here, thine Angels have resided therein, i. e. among the people, as an exhibition of God's special presence among them, who is said to be present where his Angels appear, as oft they did among that people, at the giving the Law, in conducting them as by a cloud, and in the supplying of their wants on special occasions.  
V. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Those that published it] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good news, is certainly in the feminine gender, and so must belong to the women who were wont to celebrate victories, or any kind of good news, with singing and Music. Thus, after the coming of Israel out of Egypt, Exod. 15.20, 21. Miriam the Prophetess the sister of Aaron took a timbrel in her hand, and all the women went out after her with timbrels and with dances; and Miriam answered them, sing ye to the Lord, for he hath triumphed gloriously, the horse and his rider hath he thrown into the sea. This therefore in all reason must be the literal notation of the verse, and accordingly Gods giving the word is his affording those victories, that matter of triumph and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Israelites (and not, as the Chaldee surmises, the publishing the Law by Moses and Aaron) but hath a farther completion in the resurrection of Christ. All the difficulty is, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the notion of the dative or the genitive case. If in the genitive case, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered company, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  great was the company of the women that thus sang; as indeed all the women, all the female choir or congregation solemnly came out, and joined in these songs of victory, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an host is oft taken for the congregation or assembly in the service of God. But it may also be in the dative, and then the whole verse runs thus, God gave the word to the female nuntios of the great army, the men of Israel being the great army, and the women the singers of their victories: and thus the learned Castellio understands it, Suppeditabit Dominus argumentum nuntiis magni exercitus foeminis, The Lord shall afford matter (of triumphant song) to the women the nuntios of the great army. And thus the LXXII. may be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord God shall give the word or matter to the women that Evangelize to or for the great army, i. e. which supply the office of praecones thereto, in proclaiming their victories; though 'tis certain the Latin, that render it virtute multa, by much virtue, did not thus understand it.  
V. 12. Fly apace] This v. 12. is most unhappily transformed both by the LXXII. and vulgar Latin, so that 'tis not possible to make any tolerable sense of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rex virtutum dilecti dilecti, & speciei domus dividere spolia. The occasions of their misrendring are discernible. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall fly, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugit, they deriving the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation, or woman inhabitant, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit, they read it as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pulchritude: which latter, if it had been rendered in the nominative case, the beauty of the house divideth the spoil, it might have had some sense (meaning by the beauty of the house the woman in it) as the Syriack seems to have taken it. But the Chaldee for the inhabitress of the house renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the congregation of Israel.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Pots] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is very uncertain. The Jewish Arab, as Solomon Jarchi also, read it in that notion of limits, bounds, or ways or paths, wherein we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 5.16. which we there render sheepfolds, but the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounds in the divisions of the way, the Syriack and Arabic, paths and ways, (and to this notion it is imputable that the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inheritances, portions, because men's portions of land or possessions were thus severed from other men's, by such boundaries.) The same word we have again Gen. 49.14. where though we read couching between two burdens, yet the Chaldee and Syriack accord in the former notion for ways and bounds; and in that is there a fit character of Issachar, as a merchant and trafficker in the world, that he is, as a strong ass, lying down between the two ways, as being weary with hard travail, and able to go no farther. And if thus it be rendered here, it will be significant enough, to express a woeful forlorn condition, to lie down betwixt the bounds, i. e. in the high ways. But it is here by most thought to signify somewhat belonging to pots, and may be very probably the same that the Arabs call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athaphi, stones set in a chimney for the pot to rest on, the pots being without legs. Of these the Arabians had three, and the third being commonly (to them in the desert) some fast piece of a rock, or the like behind the pot, as in a chimney the back of the chimney itself, and that not looked on as distinct from the chimney, the other two at the sides which were loose, might fitly be here expressed in the dual number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And then the lying between these will betoken a very low squalid condition, as in the ashes or amidst the soot and filth of the chimney. And this I suppose the meaning of those that render it tripodes, or chytropodes, or uneini, or cremathrae; all belonging to this one end of setting pots over the fire, which having no legs, were thus upheld by this supply of stones or broken bricks on each side. These two renderings may seem somewhat distant, and yet considering that the Termini or bounds in divisions of ways were but heaps of stones, or broken bricks, or rabbish, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies these, may well signify these supporters of the pots also, in respect of the matter of them, being such stones or broken bricks; and accordingly the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used to render it, is by Sionita rendered scobes, brickbats; and that is all one with the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the usual change of ת into ש, and both may well be as I conceive, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the notion of contundere and confringere, to break in pieces. To this also the Chaldee here agree, which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concussit, or projeci●, broken bricks, or rubbish, that are thrown away. From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis not very remote, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for a dunghill, Psal. 113.7. where the poor are said to lie, meaning the meanest and vilest place, whither all the trash and rubbish are cast out. And it may be remembered, that when Job was brought by Satan to his lowest pitch of affliction, we found him sat down among the ashes, and scraping himself with a potsherd, Job 11.8. which assures us that the ashes and potsherds, and all such kind of rubbish, lay together, and that lying or sitting down among these, was an effect of the greatest debasing and fadness. And then this is most proper for the turn here, that lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the brickbats or rubbish, should be the thing meant, as an exposition of the most mean, dejected and squalid condition. As for the form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is rendered though ye have lain, it may be interrogative, have, or shall you lie, thus? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Ye wings of the dove which are covered with silver, and her feathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the yellowness of pure gold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall ye lie among the pots, or potsherds? This seems to relate to the wings of the Cherubins in the Ark, whereby God's presence was exhibited to this people; and by that it was that the Israelites were rescued out of Egypt the place of their bondage, and low despised condition. And therefore it was no more imaginable that God should permit this people of his thus to continue among the potsherds, than that the Ark of his presence should perpetually be kept in a captive or mean despised condition.  
V. 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  When the Almighty] The construction of these two verses lies thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God, by scattering Kings there, or▪ when thou, O God Almighty, didst scatter Kings (such were Sehon King of the Amorites and Og King of Basan, and the Kingdoms of Canaan, Psal. 135.11.) in or on it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  say the LXXII. i e. on Salmon (and Basan following) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thou wert white as Snow, or else thou didst snow (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snow) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Salmon; that is, thou didst there appear in the most shining, bright, the most white, propitious form; thy mercies made that place more beautiful, than the crown of snow doth the head of that mountain, when it melts in fertile moisture on the neighbouring valleys. Salmon is the name of a very high hill, which consequently used to have snow lying long upon it; and it is particularly specified here in opposition to Bashan following: for as Bashan was beyond Jordan, a rich and fruitful mountain, called by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fat hill, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a hill that yielded much butter and cheese; so this was on this side Jordan, the portion of the tribe of Ephraim, see Jud. 9.40. And so by naming these two mountains, he poetically expresses first their victories, and then secondly the whole possession of the people of Israel, on this, and on that side Jordan. And then the sense lies clear, When the Kings, the Governors of those nations, were killed or put to flight by the Israelites, setting upon them in their own lands, than did God illustriously exhibit himself to them there, or on it, shined as bright, was as remarkable, as the snow on that hill used to be; and then also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hill Bashan, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which was a gibbous protuberant hill, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hill of gibbosites, signifies) and was formerly in the hands of the heathen King Og, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did, as the former, Salmon, become the hill of God, i. e. was possessed by the Israelites his people.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Why leap ye] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs only here, and is by guests rendered to leap, or lift up, or exalt one's self; but may best be interpreted, not leap or hop (as an expression of joy) but lift up or exalt yourselves, as an effect of pride. Thus certainly the Chaldee understood it, who paraphrase it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Why do ye lift yourselves up ye high hills? 'Tis not, saith God, my pleasure to give the Law upon high and supercilious or proud hills; behold Mount Sinai is a low one, and the word of God is pleased to place his Majesty on that. But the place here seems not so properly to refer to Mount Sinai, whereon the Law was given before their taking possession of Canaan, here mentioned in the precedent verses, as to Mount Zion, where David placed the Ark, and where the Temple was built. However, this seems to be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalting themselves, God having not chosen any of the highest hills to build his Temple on, but this of Zion, of a very moderate size, lower than the hill of Hermon, and at the foot of it, Psal. 133.3. Kimchi both in his roots and Commentaries thinks the interpretation of R. Hai considerable, who would have it the same in sense with the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to look after and observe. And thus the importance will be the same, What look you for, expect ye, ye high hills, to be done unto you? ye are not those which God hath chosen to beautify with his glorious presence, but Mount Zion: and so the Jewish Arab, What expect you?  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Chariots] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the singular, and the myriads in the dual, and the iterated thousands (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iteravit, is best rendered) in the plural, it follows that all those thousands and myriads of Angels (for though Angels are not mentioned, they are to be understood, as Judas 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy myriads) are but as it were one chariot of Gods, i. e. one instrument of transporting him, or conveying him from heaven to earth, i. e. an evidence of his special presence in the Ark, (as after in the Temple, and at length in our humane flesh.) So that all that is signified by the whole verse, is this, That as God at the giving the Law on Mount Sinai did evidently exhibit himself by the ministry of his Angels, himself being invisible, and uncapable of circumscription or definition by any local dimensions; so he would exhibit himself in the Sanctuary, or place set apart for his worship, by the Angels dwelling there perpetually, (an emblem of which was the picture of Cherubims shadowing the propitiatory or covering of the Ark) and so carrying up the prayers which should be offered there, and bringing down returns to them. In which respect God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in this his holy place, i. e. among the Angels that are present there. And to that also belongs what follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinai is in the Sanctuary, i. e. all the Angels that ministered at the giving the Law in Sinai are constantly attendant on this place of God's service.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Issues from death] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must literally be rendered goings forth to death, and must signify the several plagues and judgements inflicted by God on impenitent enemies, the ways of punishing and destroying the Egyptians and Canaanites, drowning in the Sea, killing by the sword, infesting by hornets, etc. And these are properly to be attributed and imputed to God, as the deliverances of the Israelites his people in the former part of the verse. And to this sense the consequents incline v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Even God shall wound— The Jewish Arab interprets it kinds of death, or several ways of death; R. Tanchum, causes. The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the passages of death, the ways by which death goes out upon men to destroy them; the Latin exitus mortis, goings out of death; the Chaldee more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. from before the Lord death, and the going out of the soul to suffocation, do contend or fight against the wicked. The Syriack most expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God is the Lord of death; but then adds also ex abundanti, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of escaping.  
V. 27. Their rulers] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominatus est, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is here by contraction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their ruler, and being applied to Benjamin, hath respect to Saul, who was of this tribe, the first King that was placed over that people. Which gives the first place to that tribe in this enumeration, so saith the Targum, Benjamin was little among the tribes, which first descended into the sea, therefore at first he received the Kingdom; as the second is given to Judah (who, saith the Chaldee, received the Kingdom next after them) in respect to David. As for Zebulon and Nephtali, why their names are here added, rather than any of the other tribes, the reason may perhaps best be taken from what we find prophesied of those two Gen. 49. and Deut. 33. and Jud. 5. by Jacob, and Moses, and Deborah, that learning and knowledge should be most eminent in those two tribes. Of Nephtali 'tis said Gen. 49.21. Nephtali is a bind let loose, he giveth goodly words; and of Zebulon Jud. 5.14. they shall handle the pen of the writer. Whence it is thought to be, that Isa. 9.1. the comparison is made between the knowledge which should be after Christ's coming in the regions where he preached, and Zebulon and Nephtali on the other side, because those were the most learned tribes, and yet should now be obscured and far outgone by those to whom Christ was first preached.  
V. 27. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Their counsel] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a stone, but is here used in a metaphorical sense for a ruler or governor, as a foundation-stone, which supports the whole building, may fitly be applied to a commonwealth, and then signify the Prince thereof. Thus 'tis certain the LXXII. understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their governors; and the Syriack in like manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Sultan's of rulers; Abu Walid, their assembly; the Jewish Arab, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their captains, or leaders. The Chaldee are willing to refer it to three stones, by which, say they, they of that tribe overthrew their enemies.  
V. 30. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rebuke] Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchis and Aben-Ezra observe, that as when it is in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies to rebuke, so without it, as here, it is to destroy, the most real and sharp way of rebuking: so Psal. 9.5. where 'tis interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying that follows. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a congregation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so is here interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assembly that follows. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arundo a reed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Latin canna, it is taken for an arrow or a lance, or perhaps a spear, and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the company of the reed, will denote a military company of archers, or lances, or spear-men. Then in the next words all difficulty will be removed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand not a company of bulls or beasts, but of men which behave themselves like bulls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the calves of the people, i. e. behave themselves toward other men as bulls in the fields do toward lesser or younger cattle. For then that will denote the most lofty Princes, which fight and disturb and tyrannize over all their neighbour-nations, and by force endeavour to propagate their Empire and Dominions, and will not be restrained within any bounds. And to this belongs that other part of the character, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conculcavit) trending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  upon pieces of silver: the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operuit, obduxit, covered with gold, to denote those that covet the wealth of the world, and get it, and yet never have enough of it, that disturb all men's quiet to get themselves possessors of it, and then are not satisfied with it, till they are covered over with it, tread on it, etc. (and so out of that insatiate desire, delight in war, as it follows.) Abu Walid interprets this parcel of the period, by giving ב the notion of ob or propter, because of, [goes about, or treads it about, because of pieces of silver; probably he means because they abound with pieces of silver, or perhaps that they may get pieces of silver.    

The Sixty Ninth PSALM.  
TO the chief Musician upon 
‖ the six-stringed instruments, see Psal. 45. note a.  Shoshannim, A Psalm of David.  
Paraphrase. The sixty ninth Psalm is a prayer and complaint to God against his enemies, and a prediction of the judgements that should befall them. 'Twas composed by David in time of eminent distress, and committed to the Praefect of his Music to be sung to the instruments of six strings.  
1. Save me, O God, for the waters are come in unto my soul.  
Paraphrase. 1. Lord, be thou pleased to interpose thy hand of deliverance in this so seasonable a time of exigency, when I am so near to be overwhelmed with dangers.  
2. I sink in deep mire where there is no standing: I am come into deep waters, where the floods overflow me.  
Paraphrase. 2. I am not able to secure or defend myself, to find any way to support me in this distress, or deliver me out of it; my enemies are many and mighty, and without thy help I am sure to be overborne by 〈◊〉  
3. I am weary of my crying; my throat is dried, mine eyes fail, while I wait for my God.  
Paraphrase. 3. I have long calle● 〈◊〉 uncessantly made my complaint to thee, and am ready to faint, and to be disheartened, because thou art not yet pleased to hearken to me.  
4. They that hate me without a cause are more than the hairs of my head; 
‖ my enemies that oppress me wrongfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they that would destroy me being mine enemies wrongfully are mighty: then I restored that which I took not away.  
Paraphrase. 4. And mine adversaries daily increase beyond number, have nothing from me to provoke them, nothing but patience of their injuries, and readiness (when I have not in the least offended them) to satisfy their causeless quarrels by mine own diminutions; and yet they are so far from being melted or mollified with my soft returns, that they still grow more obstinate and obdurate: and as they are very willing, so are they very able to mischief me.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  5. O God, thou knowest my foolishness, and my sins are not hid from thee.  
Paraphrase. 5. To thee, O Lord, I make my appeal, who perfectly knowest what I have done amiss, either through ignorance, or more criminously, and canst certainly testify for me, that I have not been guilty of any thing whereby to deserve this usage from them.  
6. Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake; let not those that seek thee be confounded for my sake, O God of Israel.  
Paraphrase. 6. If thou forsake, and do not vindicate my cause, if thou permit me to be thus overborne by injurious men, 'twill be a great discouragement and reproach to those that faithfully serve and depend on thee. Thy glory therefore is concerned in it; O let this move thee to hasten to my relief.  
7. Because for thy sake I have born reproach, shame hath covered my face.  
Paraphrase. 7. For I have been oft scofft at, and upbraided by men, for relying on thee, and keeping fast mine h●ld on thee, whilst I receive no deliverance from thee.  
8. I am become a stranger unto my brethren, and an alien to my mother's children.  
Paraphrase. 8. Those that are nearest to me in blood, and such like relations, avoid me, and disclaim me, because I am resolved to adhere to thee, and expect with patience the issues of thy providence.  
9 For the zeal of thine house hath eaten me up, and the reproaches of them that reproached thee are fallen upon me.  
Paraphrase. 9 I have showed myself very affectionately zealous for thy honour and worship, and this hath brought hatred and persecutions upon me; all the scoffs that blasphemous Atheists have cast on thee are become my portion, because I own depending on thee. (This had a more eminent completion in Christ, see Joh. 2.17. Rom. 15.3. when his zealous expressions of dislike to the corruptions of the Jews brought his crucifixion upon him.)  
10. When I wept 
† in the fasting of my soul  and chastened my soul with fasting, this was to my reproach.  
11. I made sackcloth also my garment, and I became a proverb unto them.  
Paraphrase. 10, 11. If at any time, either by fasting or wearing of sackcloth. I seemed to them to perform any special act of devotion to God, this was made matter of scorn and reproach and bitter sarcasm.  
12. They that sit in the gate speak against me, and I 
* am  was the song of the drunkards.  
Paraphrase. 12. And thus have I been used both by the grave men that sit in the seats of judicature, and by the vainest and lightest, that spend their time in drinking excessively, they please themselves by scoffing at me.  
13. But 
‖ I make my— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as for me, my prayer is unto thee, O Lord, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.  
Paraphrase. 1●. In this sad distressed condition, as in a season most capable of thy merciful interposition, I humbly address my prayer to thee: O be thou pleased for thy abundant mercies, and for thy righteous promise sake, to receive and answer it.  
14. Deliver me out of the mire, and let me not 
† or stick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sink: Let me be delivered from them that hate me, and out of the deep waters.  
Paraphrase. 14. Lord, suffer me not to remain any longer in this disconsolate and dangerous condition, the●e present pressures, and continual expectations of being overwhelmed by them, but hasten timely, I beseech thee, to my rescue.  
15. Let not the water-flood overflow me, neither let the deep swallow me up; and let not the pit shut her mouth upon me.  
Paraphrase. 15. How low soever my condition, and how imminent soever my danger is, Lord, do thou support, that I perish not under it.  
16. Hear me, O Lord, for thy loving kindness is 
‖ gracious, ● bountiful  good: turn unto me according to the multitude of thy tender mercies.  
17. And hide not thy face from thy servant; for I am in trouble, hear me speedily.  
Paraphrase. 16, 17. Lord, thou art a God of infinite mercies, of the tenderest and most compassionate affections to those that are in any distress, O be thou pleased at this time thus to exhibit thyself to me, to rescue me out of this distress, and no longer to delay thy timely succours.  
18. Draw nigh unto my soul and redeem it; deliver me because of my enemies.  
Paraphrase. 18. Thou canst not but take notice of the pride and malice of mine opposers: O do not thou permit them 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. that my enemies may not lift up themselves against me.  to triumph over me, as they certainly will, when they think me forsaken by thee.  
19 Thou hast known my reproach and my shame and my dishonour; mine adversaries are all before thee.  
Paraphrase. 19 Thou seest how contumeliously I have been used by them, thou discernest every word and thought of theirs against me, which are by interpretation against thyself also.  
20. Reproach hath broken mine heart, I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.  
Paraphrase. 20. And this it that so extremely pricks and wounds me, that makes my sorrow so comfortless and unsupportable, that when I have prayed for and expected relief from thee, I have yet been disappointed, and so scoffed at by my enemies for the vanity of my hopes, which being reposed on thee, have not as yet been answered by thee.  
21. They gave me also gall 
† to— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for my meat, and in my thirst they gave me vinegar to drink.  
Paraphrase. 21. In such a distress, men of any tolerable good nature would have had some compassion upon me, and at least afforded me some allays, if not relief; but these hardhearted men have studied to add to my weight, and farther to embitter my sufferings to me. (How this had a more eminent and more literal completion in the soldier's usage to Christ upon the Cross, see Mat. 27.34. Mar. 15.23. Joh. 19.28, 29.)  
22. 
* Their table shall be for—  Let their table become a snare before them; and 
† their peace-offerings set a trap.  that which should have been for their welfare, let it become a trap.  
Paraphrase. 22. But God's vengeance shall find these out, that have d●●lt thus barbarously with 〈◊〉 their oblations and prayers shall be so far from pacifying him, or being accepted by him, or bringing them any stage, that (like the offerings to false Gods, styled the preparing a table, etc. Isai. 65.11.) they shall provoke God, and turn to their mischief. (How this was fulfilled of the Jews crucifiers of Christ, whose worship and temple was abolished and destroyed for that fact, see Rom. 11.9.)  
23. 
† Their eye shall—  Let their eyes be darkened that they see not; and make their loins continually to shake.  
Paraphrase. 23. And their end shall be occaecation and terrors, obduration and despair. (And so also of the impenitent Jews, after the crucifixion of Christ.  
24. Pour out thine indignation upon them; and let thy wrathful anger take hold of them.  
Paraphrase. 24. The severest punishments of God shall overtake them, and all the most miserable effects of his displeasure.  
25. Let their habitation be desolate, and no man to dwell in their tents.  
Paraphrase. 25. And in fine, utter desolation and eradication. (This had a most eminent completion in the final destruction of the Jews presently after their crucifying of Christ.)  
26. For they persecute him whom thou hast smitten, and they 
‖ add▪  talk to the grief of those whom thou hast wounded.  
Paraphrase. 26. For when God was pleased to withdraw his countenance, and fatherly to chastise his servants for their good, these cruel unmerciful men, in stead of coming in to their comfort or relief, endeavoured to heap afflictions and reproaches upon them.  
27. 
† Gir●, 〈◊〉 Permit  Add iniquity unto their iniquity, and let them not come into thy righteousness.  
Paraphrase. 27. And accordingly God in his just displeasure shall withdraw his grace from them, and permit them to accumulate one sin upon another, so as never finally to return to amendment of life, and capacity of his mercy.  
28. Let them be blotted out of the book of the living, and not be written with the righteous.  
Paraphrase. 28. And then suddenly cut them off in the midst of their sins, and not suffer them to live any longer among pious men, who are so maliciously bend against them. (How signal a completion this had in Judas, after his betraying of Christ, see Act. 1.20.)  
29. But I am poor and sorrowful: let thy salvation, O God, set me up on high.  
Paraphrase. 29. Mean while, O Lord, be thou pleased to deliver me out of this sad distressed disconsolate condition.  
30. I will praise the name of God with a song, and magnify it with thanksgiving.  
Paraphrase. 30. That I may be excited thereby, and engaged to make my most solemn and thankful acknowledgements to thee.  
31. This also shall please the Lord better than an ox or bullock that hath horns and hoofs.  
Paraphrase. 31. That being the most acceptable sacrifice that can be presented to thee, and which alone shall be used by the Christian Church in stead of all the Mosaical.  
32. The humble shall see this and be glad; and your heart shall live that seek God.  
Paraphrase. 32. This shall be a joyful spectacle to all that depend and rely on God. Thy seasonable interposing for me that rely on thee, and stand in such need of thy relief, and am resolved never to give over my affiance on thee, will be the most severaign cordial to all that have espoused thy service, the greatest matter of joy and transportation to their very hearts.  
33. For the Lord heareth the poor, and despiseth not his prisoners.  
Paraphrase. 33. An instance to confirm their belief of that great truth, and divine axiom, That God never was or will be wanting to any faithful servant of his in time of distress, that continues his prayers to and affiance in him.  
34. Let heaven & earth praise him, the sea & every thing that 
* treadeth or creepeth in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  moveth therein.  
Paraphrase. 34. For this and all other thy glorious excellencies, and emanations of goodness toward us thy unworthy creatures, may all the Angels and Saints in Heaven, and all the inhabitants of this inferior globe, pay their due tributes of lauds and thanksgiving to thee.  
35. For God will save Zion, and will build the cities of Judah, that they may dwell there and have it in possession.  
Paraphrase. 35. For whatever distress befalls his people, he will timely deliver them out of it, return their captivities, when they have reform their lives, (forsaken their sins, which bring their punishments on them) and restore them to a prosperous peaceable state.  
36. The seed also of his servants shall inherit it, and they that love his Name shall dwell therein.  
Paraphrase. 36. Which they and their posterity shall successively enjoy, as long as they make good their piety and constant obedience to his commands.  

Annotations on Psal. LXIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Would destroy] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 succedit, to cut short, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, those that cut me short, i. e. oppress or persecute me: the LXXII. render it so, and join it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that persecute me unjustly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. My soul] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the sensitive soul or animal faculty, which in fasting or abstinence is afflicted, 'tis ordinary in scripture to describe bodily fasting by afflicting the soul, which is more than simply fasting. So the Chaldee renders it, exactly according to the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I wept in the fasting of my soul. The LXXII. paraphrase it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I bowed down my soul by fasting.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Gate] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gate, is frequently taken for the place of judicature, which was wont to be in the gate of the city. So Deut. 25.7. Let his brother's wife go up to the gate to the Elders; the Chaldee read, to the gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the house of judgement. So Ruth 3.11. all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gate of my people] is by the Chaldee rendered, all that sit in the gate of the Sanhedrim: and so Ruth 6.1 Boaz went up to the gate, i. e. to the gate of the house of the judgement of Sanhedrim. So Hest. 2.19, and 21. Mordecai sat in the King's gate,] is by some learned men understood of his sitting in the Sanhedrim, which the King instituted. And so in all reason it is to signify here, and denotes the solemnest and gravest Senators; as after, the more unworthy, the drunkards, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Good] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this, as in many other places, signifies abundance of goodness or mercifulness. So in St. Paul Rom. 5.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good man, in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a righteous man,] is a merciful-minded man in a high degree, above the proportion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mercifulness, which is oft expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, righteousness. Accordingly the LXXII. here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bountiful or gracious, and so the Latin benignae. And to this is proportionable what follows, the multitude of thy tender mercies.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. That which should have been for their welfare] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad paces, for prosperities, here signifies, may perhaps best be learned from the Chaldee Paraphrast, who explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mactavit) their victims or sacrifices, frequently called peace-offerings, and so here abbreviated into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for peace, as sin-offerings are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of, or for sin; and though the word, when it is used for peace-offerings, is without ו, and voweled with י, yet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace scarce ever found in the plural, as here, but in the notion of peace-offerings. And besides, the preposition prefixed ל (wherein the poetry of the verse seems to consist, almost all the words beginning with ל being rendered of, or for, accords well, Offerings of, or for, peace. To this the context also agrees, joining the table and these peace-offerings in the same sense, to denote a sacrifical feast, of which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or portions were wont to be the furnishing of a feast for the Sacrificers. Abu Walid reads, to those that are in peace, i. e. as he saith, to themselves, who have long been secure and safe from the turnings of the world, let their table be now a trap and snare to them. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and for a retribution, in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a snare, and a stumbling-block. The account of which is to be taken from the distant notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (noted Psal. 7. note c.) for returning evil, as well as good, (and accordingly the Jewish Arab, as there Psal. 7.4. so here interprets it by those that are contrary to me, or oppose themselves against me.) From the version of the LXXII. when St. Paul citys this verse Rom. 11.9. he only reads, let his table be made a snare, retaining the sense completely in that variety of words; the true notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being contained in the mention of the table, as the sacrifice is oft comprehended under the mention of the Altar. That this and the following verses are to be understood in the future sense by way of prediction, and not as an imprecation, see Saint Augustine de Civ. l. 17. c. 19 Haec non optando sunt dicta, sed optandi specie, prophetando, These things are not said by way of wishing, but under the show or scheme of wishing, by prophecy. And indeed the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the future, and is most fitly rendered, shall be. And so doth the Jewish Arab Interpreter observe, that such seeming imprecations, as here and elsewhere occur in this book of Psalms, are not so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of imprecation, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Prophecy, or prediction of what in God's just judgements would certainly befall these.  
V. 26. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  They talk] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place seems to be best rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they added to. So the Syriack, Latin, Arabic, and Aethiopick read also: and this agreeably enough to the Theme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to number, and of that we know addition is one sort. And accordingly the learned Castellio reads, sauciorum tuorum numerum adaugentes, increasing the number of thy wounded.  
V. 27. Add iniquity] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies also to permit, appears by Esth. 9.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be given to the Jews, i. e. permitted them. So Exod. 12.23. and shall not suffer (the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give) the destroyer to come in; the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permit, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the same sense. So Psal. 16.10. Thou shalt not suffer (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again, give) thy holy one to see corruption. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give wickedness, is no more than permit: for so 'tis ordinary with God, as a punishment of some former great sin or sins, though not to infuse any malignity, yet by withdrawing his grace, and delivering them up to themselves, to permit more sins to follow, one on the heels of the other, and so to be so far from reforming and amending, as daily to grow worse and worse, to be more obdurate, and so finally never to enter into God's righteousness, i. e. into that way of obedience required by him, and which will be accepted by him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of mercy may signify, being applied to God) into his mercy, so as to be made partakers of it.  
V. 28. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Book of the living] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of the living, is to be interpreted, according to the custom of those times, of a register of names of those who live in any kingdom. Thus Luk. 2.1. we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inrolling of all in the Emperor's dominions: and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily taken for a catalogue, and the catalogue of the living, is the number of those that are alive at any time, who when they die, their names are blotted out, and so are no longer written in this book or catalogue of the living. See Psal. 139.16. where God's book is this rigister, or censual book, or roll, where all that are born are enrolled: so Exod. 32.32. blotting him out of God's book, is no more than dying, in stead of the people.    

The Seventieth PSALM.  
TO the chief Musician, A Psalm of David to bring to remembrance.  
Paraphrase. The seventieth is a mournful affectionate prayer to God for relief out of his present miseries, a beseeching God that he will at length remember him: see Psal. 38.1.  
1. Make haste, O Lord, to deliver me, make haste to help me, O Lord.  
Paraphrase. 1. See the same very little varied Ps. 40.13, 14, 15, 16, 17.  
2. 
‖ Or, They shall.  Let them be ashamed and confounded that seek after my soul: let them be turned back and put to confusion that desire my hurt.  
3. 
† Or, They shall.  Let them be turned back for a reward of their shame that say, Aha, Aha.  
4. Let all those that seek thee rejoice and be glad in thee; and let such as love thy salvation say continually, Let God be magnified.  
5. But I am poor and needy, make haste unto me, O God: thou art my help and my deliverer, O God make no tarrying.   

The Seventy First Psalm.  
THe seventy first Psalm is a prayer for deliverance in time of distress, probably of Absolom's conspiracy, which happened to him in the latter end of his life, referred to v. 9 & 18.  
1. In thee, O Lord, do I put my trust; let me 
‖ not be put to shame for ever. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  never be put to confusion.  
Paraphrase. 1. Lord, all my repose and confidence is in thee, I have not forsaken this my hold to catch after any other secular aid; O let not my reliance on thee be still disappointed and frustrated.  
2. Deliver me in thy righteousness, and cause me to escape; incline thine ear unto me, and save me.  
Paraphrase. 2. Thou art the patron of all that are in distress, and thou hast promised thy certain relief to all that constantly wait on thee, and in those thy promised mercies I have a peculiar portion: Thy justice therefore and fidelity, as well as thy mercy, are concerned in granting me a seasonable deliverance at this time.  
3. Be thou 
† to me for a rock of repose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  my strong habitation whereunto I may continually resort: thou hast given commandment to save me, for thou art my rock and my fortress.  
Paraphrase. 3. O be thou my sure place of retreat, whither I may constantly betake myself in in time of distress or danger. This thou hast promised, O Lord, and therefore on thee I confidently depend for the performance of it.  
4. Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.  
Paraphrase. 4. Lord, suffer not injurious wicked men to succeed in their projected violences and cruelties against me.  
5. For thou art my hope, O Lord God; thou art my trust from my youth.  
Paraphrase. 5. To obtain thy audience to this request, I have this argument of all others most forcible with thee, viz. that I am one that have ever depended and relied on thee, as thy creature and peculiar client.  
6. By thee have I been holden up from the womb, thou art he that took me out of my mother's bowels: my praise shall be continually of thee.  
Paraphrase. 6. Who acknowledge it thy work of continued protection, by which I have been supported every hour of my life, as of thy primary gift that I ever had any being in the world, and so am obliged to bless and magnify thy Name continually for both.  
7. I am as a wonder unto many; but thou art my strong 
* hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  refuge.  
Paraphrase. 7. I am vilified, and scoffed, and reproached by many, that I can talk of relief from heaven, when in the eye of man I am so low, and in such a deplored and lost condition; but yet am I not disheartened or amated by this, I know whom I have trusted, and that there is no security like that of relying and depending on thee.  
8. 
‖ my mouth shall— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Let my mouth be filled with thy praise and with thy honour all the day.  
Paraphrase. 8. O be thou now pleased to hasten to my relief, that I may be able to refute these scoffers, and divulge and proclaim to others the glorious advantages of thy service, beyond any other course that can be received in competition with it.  
9 Cast me not off in the time of old age, forsake me not when my strength faileth me.  
Paraphrase. 9 When I am in the wane of mine age, and most feeble and destitute of strength, I have none to fly unto but thee only; O be thou pleased not to reject or despise me.  
10. For mine enemies 
‖ say to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speak against me, and they that lay wait for my soul take counsel together,  
11. Saying, God hath forsaken him; persecute him and take him, for there is none to deliver him.  
Paraphrase. 10, 11. But refute the obloquys of my enemies, who rejoice and triumph over me, and resolve and assure one another that I am forsaken by God, and may now be securely assaulted and destroyed by them.  
12. O God, be not far from me: O my God, make haste for my help.  
Paraphrase. 12. Let this their impiety excite and provoke thee speedily to arise to my relief, who have no other to depend on but thee only.  
13. Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.  
Paraphrase. 13. And so shall my triumphant enemies be brought to shame, seeing themselves thus frustrated and disappointed in their malicious designs and attempts against my life.  
14. But I will hope continually, and will 
† add unto, or over and above all thy praise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet praise thee more and more.  
Paraphrase. 14. But whatever their triumphs and scoffs are, they shall not drive me from my fast and sure hold, nor yet from proclaiming to all men the exceeding goodness of that God on whom I wait; but the more they scoff, the more will I magnify his greatness, and profess my dependence on him,  
15. My mouth shall 
* recount  show forth thy righteousness and thy salvation all the day; 
‖ though  for I know not the numbers thereof.  
Paraphrase. 15. And continually declare, and depraedicate his mercy and fidelity, (that never fails to deliver those that rely on him) And when I have spent my whole life on this task, I shall justly think that I have come far short of giving him his due praises, whose abundant excellencies and goodness toward his servant are infinitely above my imperfect measures either of valuation or expression.  
16. I will 
† go in in the strengths—  go in the strength of the Lord God: I will make mention of thy righteousness, even of thine only.  
Paraphrase. 16. Whatsoever I undertake, shall not be in any confidence of mine own, but in full reliance on God's strength alone, and never talk of any security, but that which I hold by his free mercy and fidelity which obligeth him to perform his promise, and never to forsake those that depend on him.  
17. O God, thou hast taught me from my youth, and hitherto have I declared thy wondrous works.  
Paraphrase. 17. O blessed God, I have had experience of thy wonderful acts of power and goodness from the first part of mine age, and accordingly I have made declaration of them.  
18. Now also when I am old and gray-headed, O God, forsake me not, until I have showed thy strength unto this generation, and thy power to every one that is to come.  
Paraphrase. 18. Do not thou now that my years increase, and therewith my wants of thy support, withdraw it from me, but afford me matter of continual acknowledgements, that I may yet proclaim thy attributes to many more than yet I have done, that I may live to be an instrument of bringing in many proselytes to thy service, who as yet are not born, or know nothing of thee.  
19 Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee?  
Paraphrase. 19 O how great is thy bounty, how infinitely great? how glorious are thy works of power and goodness? There is none that can in the least be compared with thee.  
20. Thou which hast showed me great and sore troubles, shalt quicken me again, and 
* return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shalt bring me up again from the depths of the earth.  
Paraphrase. 20. Though thou hast permitted me to fall into very sharp afflictions and distresses, yet I doubt not either of thy power or will to restore me again, and rescue me out of the lowest and most disconsolate state.  
21. Thou shalt increase my greatness, and 
‖ return and comfort me.  comfort me on every side.  
Paraphrase. 21. And having done so, exalt me higher than I was before the turning of thy face from me.  
22. I will also praise thee with the Psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou holy one of Israel.  
Paraphrase. 22. And for this thy constant performance of promise to me, and all thy rich mercies, I will in the solemnest manner exalt and praise thy Name, O thou great and only God of heaven, who hast revealed thyself to thy people.  
23. My lips shall greatly rejoice, when I sing unto thee; and my soul, which thou hast redeemed.  
Paraphrase. 23. And this shall be to me the joyfullest employment in the world; joy to my tongue, that is above measure honoured by being the instrument of thy praises, and joy to my very life, which hath been rescued by thee from such present dangers.  
24. My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame that seek my hurt.  
Paraphrase. 24. And therefore being the pleasantest, it shall also be the most constant employment of my life, to depraedicate thy mercy, and performance of all thy gracious promises, who hast secured me, and disappointed and frustrated all mine enemies.  

Annotations on Psalm LXXI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. The numbers] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeravit, regularly signifies numbers, and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the numbers of them; and Symmachus accordingly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know not how to number. The LXXII. now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know not trade, negotiationes saith the Roman Psaltery. But the Latin, reading literaturam, makes it more probable that the more ancient reading of the LXXII. was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Syriack retain the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the numbers thereof, and is not so well rendered by the Latin, Scripturam. The elegancy is here observable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mouth shall number or recount thy righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I know not the number of them, they being so numerous that 'tis not possible to count them.  
V. 16. I will go] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go, or go in, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies (among many other things) the administration of any public office; See Numb. 27.16, 17. where to go out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go in before them, is to govern the people, and so oft elsewhere: and so also of more private actions, Deut. 28.6. Thou shalt be blest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy going out, i. e. in all thy undertake. And thus (without the addition of going out) it is here used for any action of his life.  
V. 21. Comfort] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversus fuit, doth regularly signify shalt return; so all the ancient Interpreters seem to understand it, (and not in the notion of circuivit:) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast returned and comforted, say the LXXII. and so the Latin reversus, the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to return.    

The Seventy Second PSALM.  
A Psalm for Solomon. 
To Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Paraphrase. The seventy second Psalms was composed in contemplation of solomon's succeeding David in the throne, and the happy days of his reign, and under that type looks forward to the days of the Messias, (as the Jews themselves apply it; see note c.)  
1. Give the King thy judgements, O God, and thy righteousness unto the King's son.  
Paraphrase. 1. O Lord, I beseech thee to pour out upon Solomon my son, who is to succeed me in the throne, all the royal virtues, and skill in government, (according to the rule which thou hast prescribed to Kings) and all manner of justice and goodness in the admiration of so sublime an office:  
2. He shall judge thy people with righteousness, and thy poor with judgement.  
Paraphrase. 2. That so he may manage this power with all indifferency, and impartially relieve all that make their appeals to his tribunal;  
3. The mountains shall bring peace unto the people, and the little hills 
‖ righteousness.  by righteousness.  
Paraphrase. 3. And both the higher and lower Judicatures move so regularly, that the whole Kingdom may be governed peaceably and justly.  
4. He shall judge the poor of the people; he shall save the children of the needy, and break in pieces the oppressor.  
Paraphrase. 4. And all innocent persons receive the benefit of his patronage and protection, and all injurious invaders of others rights be severely punished by him.  
5. 
† or, with the Son and before the Moon, generation of generations shall fear or adore thee.  They shall fear thee as long as the Sun and Moon endure, throughout all generations.  
Paraphrase. 5. Then shall his government be famed, and his wisdom and happy administration be looked on with continual reverence by all posterities, and therein be a type of the Kingdom of the Messias, who shall descend from him, and set up his throne in men's hearts, when the Jewish Kingdom shall determine, and be adored and worshipped at set hours constantly every day throughout all ages.  
6. He shall come down like rain upon the mowed grass, as showers that water the earth.  
Paraphrase. 6. Then shall he be an instrument under God of refreshment, and encouragement; and growth to all virtue, (and so shall the Messias in a most eminent manner.)  
7. In his days shall the righteous flourish, and abundance of peace 
* till the Moon ce●e, or, till there be no Moon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so long as the Moon endureth.  
Paraphrase. 7. And as long as he reigns, the nation shall be managed with all justice, and peaceableness and prosperity, and from him shall the Messiah arise in the time appointed by God, and settle and establish a Church, which shall never utterly perish till the end of the world.  
8. He shall have dominion also from sea to sea, and from the river unto the ends of the 
‖ land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth.  
Paraphrase. 8. The whole Jewish nation, the Kingdom of Israel and Judah, both shall remain under his subjection as long as he lives, (see note on Psal. 11. f.) and so shall the bordering nations also, the Philistims, and Moab 〈◊〉, and Idum●ans, and Syrians, etc. (As for the Messias, of whom he is the most eminent type, he shall begin his spiritual Kingdom in Judaea, and propagate it over all the world.)  
9 They that dwell in the wilderness shall bow before him, and his enemies shall lick the dust.  
Paraphrase. 9 And others more remote shall do him homage, and those that oppose and make war against him, shall be subdued and destroyed. (And so in the days of the Messias, the heathen nations shall submit to the faith of Christ, and they that obstinately oppose it shall be destroyed.)  
10. The Kings of Tarshish and of the Isles shall bring presents; the Kings of Sheba and Seba shall offer gifts.  
Paraphrase. 10. And many Princes from the remotest parts of the world (see note on Psal. 48.6.) shall send tokens of their respect and reverence to him, see note c. and 1 King. 10.1. Matth. 12.42. (And so in like manner the Gentile nations shall receive the faith of Christ, and as a praesignification thereof, the Magis, Mat. 2. shall bring him presents, as soon as he is born.)  
11. Yea, all Kings shall fall down before him, all nations shall serve him.  
Paraphrase. 11. And in su●, the generality of the Potentates of the world▪ and all the people thereof shall acknowledge and magnify his government. (And so shall the Gentile world universally subject themselves to Christ.)  
12. For he shall deliver the needy when he cryeth, the poor also and him that hath no helper.  
Paraphrase. 12. As the government of a just and merciful Prince that is ready to relieve all that are oppressed and wronged. (And therein a type of Christ's Kingdom, who never denies grace and pardon to the humble suppliant, that having no trust to rely on ●n himself, sees in prayer to his free grace and mercy▪)  
13. He shall spare the poor and needy, and he shall save the souls of the needy.  
Paraphrase. 13. A Prince of bowels and compassion to them that▪ are in any kind of distress▪ to defend and deliver them out of it. (And so shall Christ not only not punish the lowly penitent sinner▪ but bestow all that i● precious upon him, even grace here, and eternal salvation hereafter.)  
14. He shall redeem their soul from deceit and violence; and precious shall their blood be in his fight.  
Paraphrase. 14. To rescue them out of the hand of the injurious and oppressor, and preserve their lives from the invader, as those that are much valued and esteemed by him. (And so shall Christ redeem, in the most eminent manner, those that rely on him, from all their spiritual enemies, Sin and Satan, from the power of the one, and tyranny of the other, and pay his own life a ransom for mankind.)  
15. And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually, and daily shall he be praised.  
Paraphrase. 15. As long as he lives shall strangers reverence, and subjects continually bless and pray for him, as the Author of a peaceable and happy life to them. (And so shall the faith of Christ have the reverence of strangers, be admired by all that hear of it, as being made up of the most excellent divine doctrines of charity, purity, subjection, etc. and for all those that set themselves to the practice of his precepts, they shall have cause to bless them and magnify them as the greatest mercy that could ever have been vouchsafed them.)  
16. There shall be an handful of corn in the earth, upon the top of the mountains; the fruit thereof shall shake like Lebanon, and they of the city shall flourish like grass of the earth.  
Paraphrase. 16. In his time shall there be great abundance of all things, and God's hand very remarkable▪ in blessing and prospering the smallest quantity of seed, sown in the barrenest soil, into a most plentiful harvest, and this city shall thrive proportionably, the number of the inhabitants shall increase as fast as the seed which is sown doth. (And so in the days of the Messiah shall Gods providence and his grace most signally evidence itself, in bringing forth a multitude of believers by a little contemptible preaching of the faith, among the most idolatrous obdurate Gentiles.  
17. His name shall endure for ever, his name shall 
‖ descend upon his children before the S●n.  be continued as long as the Sun; and 
† they  men shall be blessed in him: all nations shall call him blessed.  
Paraphrase. 17. And his memory and honour shall outlive his person, shall never be blotted out, but shall flourish, and descend upon his posterity, as a mark of renown to all that shall come from him. And for all others, when they shall bless any Prince or royal person, they shall do it in this form. The Lord make thee like Solomon. And in sum, all the nations in the world shall look upon him as a most blessed person, a most wise and a most prosperous Prince. (And so shall Christ, pretypified by Solomon, be in a most eminent manner remembered, even adored and worshipped and magnified for ever. All they that receive his faith shall, as his sons, be called by his name, be known by the title of Christians, and be looked upon as a most happy and blessed sort of men, that they are vouchsafed that dignity of being his sons, to be taught and educated by him, and to transcribe his copies, to be like him in all goodness.)  
18. Blessed be the Lord God, the God of Israel, who only doth wondrous things.  
Paraphrase. 18. For these and all other his mercies so wonderfully wrought for his servants, and which none else is able to work, the eternal Lord of heaven and earth, who alone is worshipped by the Jews, and which hath chosen them to himself to be his people, be now and ever magnified.  
19 And blessed be his glorious name for ever, and let the whole earth be filled with his glory. Amen, and Amen.  
Paraphrase. 19 And O that all the men in the world would set themselves industriously and faithfully to his service, that they would bless and praise him continually, offer up their daily oblation of lands and thanksgiving to him, and all hearts be throughly possessed with his divine excellencies, and endeavour to express the power thereof in all the actions of their lives, in doing what he hath directed and exemplified to them. O that every man would say Amen to this prayer. O that God would once grant this petition.  
20. The prayers of David the son of Jesse are ended.  
Paraphrase. 20. Here is the conclusion of the second Book of Psalms, which were, if not all composed, yet perhaps all collected and put into this order by David. The other Books that follow being a collection of Asaph and other men▪ in which some there are also of David's composing, after the finishing of this collection, or shutting up of this Book.  

Annotations on Psalm LXXII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Righteousness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in righteousness, and so joined in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall judge, in the beginning of the next verse; and so it must be, if the ב have any signification. 
ב  But it is not unusual for this and other prepositions to be used as expletives; and accordingly the Chaldee retains it here (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) whilst yet both the Syriack and Latin leave it out, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy righteousness, and justitiam righteousness. And so the sense is most perspicuous.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. They shall fear thee] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fear or reverence thee, The LXXII. seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall prolong (his life) and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall endure as long as the Sun; and so the Latin, & permanebit cum sole, and he shall abide with the Sun. But the Chaldee adhere to our reading of the Hebrew, and render it both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fear from, or be afraid of thee; and again, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall pray before thee, and so the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or adore) which the Interpreter renders, adorabunt te, shall adore thee. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Sun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before, or in the presence of the Moon,] the Chaldee seems to give the true notion of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the ascending of the Sun, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, or in the presence of the light of the Moon, i. e. by day and by night, continually, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation of generations, i. e. either in the nominative case, generation of generations shall fear thee, or supplying the want of the preposition▪) throughout all generations. And so the primary literal meaning is, that all posterity shall revere Solomon continually, esteem of him as of the wisest and justest Prince. But the more sublime (and that as literal) sense belonging to Christ (of whom Solomon's wisdom and prosperous government was a type) will be this. That both by day and night all generations shall adore Christ, pray to him, and perform solemn service to him, and through all ages never cease to do so, while (as the Jewish Arab renders it) the Sun endureth.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Dwell in the wilderness] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dry or desert place, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the inhabitants of the desert: such were the Aethiopians and others, and therefore the LXXII. have chosen to paraphrase it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Aethiopians, as v. 10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arabians and Sabaeans; by the former Scheba, with ש, noting the inhabitants of Arabia Foelix, from whence comes Gold, v. 15. by the latter, with ם, all the whole Region of Arabia, Madiam, and Epha, (saith S. Hierome) which is called Saba, the Queen whereof came to Solomon, 1 King. 10.1. and is called the Queen of the South, Mat. 12.42. because Arabia Felix reacheth to the South, and belongs to the Aethhiopic Sea, and torrid Zone, and so is styled the Queen of the South, from the ends of the earth.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Crieth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamavit, signifies him that cries: But the LXXII. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rich or powerful, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the powerful; but this perhaps by way of Paraphrase, because the oppression of such is it that causeth the poor to cry.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Handful] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a small quantity of corn (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minutus est) is in all the copies of the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from thence by the vulgar Latin firmamentum, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by the Arabic and Aethiopick in like manner, without any mention of corn or any thing to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies both fulcivit and comedit) the food or fulciment of bread, i. e. bread for food, or for refection and strengthening; and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenty of corn; all varied much from the literal importance of the Hebrew. The reason of this variation as to all those that follow the LXXII. is evidently the same, either having an eye to the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of fulcimentum, as that agrees with the phrase elsewhere used, the staff of bread; or more probably a mistake in the copies of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, firmamentum, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a handful, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularly signifies, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hand, 1 King. 18.44. is rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the palm of the hand, and so in Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the sole of the foot, and among the Rabbins is applied both to hand and foot, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the palm of the hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sole of the foot. This therefore is the most probable meaning of the place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be a handful of corn, and that sown (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth, noteth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the head, i. e. top of the hills, the most stony, dry, and barren plat; and yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit thereof, that which comes from this handful, in this barrenaest soil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall shake like Libanus, i. e. like the trees of Libanus, whose tallness causeth a great noise, when they are shaken with the wind. And this resemblance signifies the great growth of this corn, which makes it liable to the wind, and being shaken by it, it makes a noise like the tallest trees on the top of an hill. An excellent poetical description of the greatest plentifulness, when a handful of corn sown on the barrenest soil, shall yet bring forth so prosperously. And this the Chaldee and Syriack were, it seems, willing to express by periphrasis, and not literally, and so only mention▪ the one, the bread that comes from it, for food, the other, the plenty of the corn, without mention of the small proportion of the seed it springs from. This R. Obad. Gaon applies to the Messias (as Aben Ezra, Midras' Tehilin and he, do the whole Psalm) saying that he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beginning like an handful of wheat, but afterwards shall grow into a multitude, like the herb of the field: see Jo. 12.24. Abu Walid in his rendering it may seem singular, unless the like mystical use be made of it: He makes the words thus to sound, He shall be a pure piece of justice upon the earth, or there shall be, or let there be from him, absolute justice in the earth: Upon the top the mountains let his fruit increase, (viz. his children or progeny) like Lebanon, i. e. as the trees of Lebanon, which proverbially signify a great multitude. The Jewish Arab renders it to this purpose, God make him as fruitful corn in his country on the top of its mountains, and make him rich fruit, as Lebanon, etc. taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Abu Walid doth) for [let him be] or [he shall be,] not [there shall be;] and rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him be rich, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transposition of letters, but that Abu Walid rejects.  
V. 17. As long as the Sun] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, or at the faces, or in the presence of the Sun, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifies, will be learned from what was said, note b. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, or in the presence of the Moon (i. e. in the night time,) and proportionably to continue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Sun, must be to live, to survive, to flourish in opposition to perishing, which is expressed by not seeing the sun. And this is appliable to names, to memories, as well as to persons: the names of good men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son) shall descend upon their children, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. continue successively before the Sun, i. e. live, and prosper; and the names of evil men die and perish. The LXXII. literally enough, render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ shall continue before the Sun; and so the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is before the Sun. But the Jewish Arab, in agreement with his notion of v. 5. till the heavens vanish.  
V. 17. Men shall be blessed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be blessed in him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is no more than, men shall bless themselves in him, i. e. when they will bless any man, they shall use this form, let him be blessed as Solomon was. Thus we see the phrase explained, Gen. 48.20. In thee shall Israel bless, saying, God make thee as Ephraim; where to bless in any man, or any name,] is too pray that he may be as that man, wise as Solomon, a peaceable and happy ruler as Solomon, etc. (see more of this phrase note on Gal. 3. c.) The interpreters generally join it with the nominative case that follows, [all nations shall be blessed in him;] and so it may well be: but it may also be set absolutely, they shall be blest, i. e. men shall bless themselves in or by him, and then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all nations shall bless him, or proclaim him blessed. The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all nations shall be blessed in his righteousness, or purity; merito, saith the Latin interpreter of the Targum, which though it have a primary sense in application to Solomon, thus; All nations shall bless themselves in this or the like form, God make thee as pious, just, blameless, excellent a person as Solomon was; yet it must be allowed a much more eminent notion, in reference to Christ, that all Christians shall desire to imitate his divine patterns, and bless and pray for one another, in that form, God endow thee with some degree of those virtues, which were eminently observable in Christ.     

THE THIRD BOOK OF PSALMS.  

The Seventy Third Psalm.  
A Psalm of Asaph.  
Paraphrase. The Seventy third Psalms, the first of the Third Book of this Collection, seems to have been composed by 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hands of Asaph. Chald.  Asaph (either the Recorder, the chief of the Levites that ministered before the Ark of the Lord, who is frequently mentioned in the story of David, see 1 Chron. 16.5. or else some other of that name of latter times.) It contains a discourse of God's providence, and the wise purposes thereof in permitting wicked men to prosper, though but for a time. It is much of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like for the argument Aben Ezra.  same subject with Psalm 49. and seems to have been composed by him for the use, or as in the person, of David: see v. 24.  
1. Truly God is good to Israel, even to such as are of a clean heart.  
Paraphrase. 1. It is a most certain infallible truth, that God is abundantly gracious and kind (and not faithful and just only) to every true hearted, sincere, upright servant of his.  
2. But as for me, my feet were almost gone, my steps had well-nigh slipped.  
Paraphrase. 2. Yet was I under no small temptation to doubt of the truth of this, and so to deny that which is so main an article of the belief of all that acknowledge a providence.  
3. For I 
‖ had a Zeal against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was envious at the foolish, 
† I shall see the peace  when I saw the prosperity of the wicked.  
Paraphrase. 3. For I had a zealous displeasure, or indignation against ungodly wicked men, to see them go on still in their sins so foolishly and irrationally; and being thus affected, I was surprised with a sudden incitation, to think that they were likely to prosper and enjoy a secular felicity, and all good successes in their impieties; and this was a matter of temptation to me.  
4. For there are no band● in their death, but their strength is 
* or f●t, or robustious.  firm.  
Paraphrase. 4. For when I considered them, me thought they were strong and vital, likely to live and prosper a long time.  
5. They are not 
‖ in the sorrow, or pain of the weak.  in trouble like other men, neither are they 
† scourged with man.  plagued like other men.  
Paraphrase. 5. Whereas many other men meet with diseases and maladies of all sorts, and the generality of mankind with misadventures, and afflictions, and sundry sore scourges and chistisements, these seemed to 〈◊〉 an immunity from all.  
6. Therefore pride compasseth them as a 
* ties on their chain, or necklace, violence fastens the ornament upon them.  chain, violence covereth them as a garment.  
Paraphrase. 6. And being thus heightened and puffed up, they set themselves out most magnificently, and make use of all the unlawfullest means, oppression and rapine, to maintain it.  
7. Their eyes stand out with fatness, they have 
‖ surpassed the imaginations of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  more than heart could wish.  
Paraphrase. 7. They thrive and increase in wealth and grandeur exceedingly, and unexpectedly advance to a greater height than either themselves could at first project, or any man else divine or imagine possible.  
8. ᵉ They 
‖ deride and speak maliciously, from on high they speak oppression.  are corrupt, and speak wickedly concerning oppression, they speak loftily.  
Paraphrase. 8. And being thus elevated they deride all others, say any thing that may tend to the mischieving others, and out of the pride and haughtiness of their hearts profess to commit all injustice, to oppress, and scorn to be restrained by any laws divine or humane.  
9 They set their mouth against the heavens, and their tongue talketh through the earth.  
Paraphrase. 9 They profestly blaspheme the God of heaven, despise his threats, oppose and resist all his commands, and take liberty to say what they please of any the most innocent or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the holy of the earth. Chald.  holiest man upon earth.  
10. Therefore his people 
† turn.  return hither, and 
* plentiful waters.  waters of a full cup are wrung out to them.  
Paraphrase. 10. And this tempts pious men, when they see them thus riot it in violence, and blasphemy, and contempt of all sanctity, to pour out abundance of tears, in the contemplation.  
11. And they say, How doth God know? is there knowledge in the most high?  
Paraphrase. 11. And thus to dispute and argue within themselves, Doth God indeed see and discern and take notice of all this? If he doth, how comes it about that he permits them.  
12. Behold, these are the ungodly 
‖ and they are the prosperous of the age or world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who prosper in the world; they increase in riches.  
Paraphrase. 12. 'Tis most visible that they which are thus wicked, enjoy the greatest tranquillity and prosperity in this life, have all the wealth and greatness of the world heaped upon them.  
13. Verily I have cleansed my heart in vain, and washed my hands in innocency.  
Paraphrase. 13. And there● (as they are moved to argue) what reward is there for perfect purity of hearts and hands, of thoughts and actions, for all the strictest exercises of all virtues, if the quite contrary to all this be thus prospered by God.  
14. For all the day long have I been plagued, and chastened every morning.  
Paraphrase. 14. And they that have faithfully endeavoured to make good their innocence in both, are yet exercised with continual afflictions.  
15. If I say, I will speak thus, behold, I should 
† or prevaricated  offend against the generation of thy children.  
Paraphrase. 15. Such thoughts as these are apt to suggest themselves on this occasion; but then piety soon gives a check to them as profane and blasphemous, the denying of the divine providence, and downright apostasy from all profession of piety.  
16. 
* And ו  When I thought to know this, 
‖ which was grievous i● mine eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it was too painful for me.  
Paraphrase. 16. I resolved therefore more accurately to weigh this, that was matter of so much disquiet and trouble and temptation to me.  
17. 
† when I go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Until I went into the Sanctuary of God: 
* I shall understand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  then understood I their end.  
Paraphrase. 17. And as soon as I made my resort to thy sanctuary, entering into a sober consideration of God's counsels and providence, I discerned what was the ordinary conclusion of these men's felicities:  
18. Surely thou didst set them in slippery places, thou castedst them down into destruction.  
Paraphrase. 18. The same that of those that are exalted to the top of an hill, and when they are there have no firm footing, but slip and fall, and then by the highness of the ground are more sorely bruised, even killed outright by this their fall.  
19 How are they brought into desolation? as in a moment they are utterly consumed with terrors.  
Paraphrase. 19 So doth it befall wicked men, when they are arrived to the height of their secular prosperity, they suddenly fall into a most terrible amazing destruction.  
20. As a dream when one awaketh, So, O Lord, when 
‖ they awa●  thou awakest thou shalt 
† illude, mock, or make to vanish.  despise their 
* or shadow.  image.  
Paraphrase. 20. And so their prosperity is no more but like that of a dream; whilst it lasts, it is but imaginary, not real, the gaining of the honours, or pleasures, or riches of the world, which are themselves but splendid nothings, mere phasmes, and when they are unlawfully gotten or enjoyed are far from being any solid prosperity, and then within a very little while, they are lost or taken away from them: lost by some turn or change here in time of life, or else seized on by God, and taken from them by death; and so this very shadow of prosperity vanishes presently, is of a very inconsiderable duration.  
21. Thus my heart was grieved, and I was pricked in my reins.  
Paraphrase. 21. It was therefore a stupid and bestial ignorance and folly in me, thus to be disquieted and troubled with the sight of the prosperous successes that wicked men meet with, and to have an●●mptation to repine and murmur at my own afflictions, as if those were a mark of my being neglected by thee.  
22. So foolish was I and ignorant; I was a beast before thee.  
23. 
‖ And I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Nevertheless I am continually with thee: thou hast holden me by my right hand.  
Paraphrase. 23. When all this while I have been particularly considered and cared for, and in a special and eminent manner supported by thee.  
24. Thou shalt guide me with thy counsel, and 
† After glory receive me.  afterward receive me with glory.  
Paraphrase. 24. And have assurance that thy providence shall conduct me safe through all my afflictions, and at length deliver me out of them, and bring me to an honourable condition here, and eternal rest with thee hereafter.  
25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.  
Paraphrase. 25. Lord, there is none in heaven or earth except thee only, no creature in the world to whom I have any inclination to address myself, to seek their aid, or to have any dependence on them: I have a full security in relying and waiting on thee.  
26. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever.  
Paraphrase. 26 Though never so great afflictions befall me, what perplexities and destitutions soever, Hab. 3.17. yet thou. O God, art my sure defence, thou shalt never fail me: and all the prosperities in the world are comprised in this, and insured on me, that thou art pleased to be my God, and continually to yield me all that which others in vain seek for from their worldly succours.  
27. For lo they that are far from thee shall perish; thou hast destroyed all them that go a whoring from thee.  
Paraphrase. 27. For nothing is more visible and frequently experimented, than that they that forsake God, and apply themselves to any other hold, that are guilty of this adulterous falseness unto him, using him as those wives who prefer any other before their own husband, are frustrated and disappointed in their Atheistical designs, and signally punished, brought to nothing, and destroyed by God; as it is just for the injured husband to bring the adulterous wife to open punishment.  
28. But it is good for me to draw near to God; I have put my trust in the Lord God, that I may declare all thy works.  
Paraphrase. 28. On the contrary, there is no such advantageous and politic course even in respect of the enjoyments of this life, as that of a close and constant adherence to God, without ever falling off from him to any unlawful worldly trusts or refuges. And this shall be my course, to him I will address myself for the supply of all my wants; and beside the benefit of having them richly supplied to me, I shall be engaged also in that most honourable employment of proclaiming Gods gracious acts of wisdom and admirable providence, and exciting all men to adore and bless his holy name for them.  

Annotations on Psal. LXXIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. of Asaph] How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should rendered here and in the following Psalms, may be matter of some question. For as the preposition ל is sometimes a note of the genitive case, and so an intimation of the Author of the Psalm, and accordingly Davids Psalms are generally thus entitled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of David; so it is also a note of the dative case, and then refers to the Musician that was to sing, or order the singing of it, as when the Psalm is committed to the Praefect of the Music, the style is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Praefect— But the former notion is to be embraced, both because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so perfectly proportionable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that as David was known to be Author of the Psalms which were so inscribed, so Asaph is in reason to be believed the Author of these other; and also because in divers of them, Psal. 75, 76, 77. as in david's, there is express addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the praefect, which will not permit Asaph to be the singer, but in all reason the Author of them. What Asaph this was, whether he in David's time, 1 Chron. 16.5. or some other in aftertimes, must be uncertain, and consequently whether those Psalms under his name which refer to latter times, as Psalm 74, 76, 77. but especially Psalm 79. (which by the vastation of Jerusalem seems to refer to the time of Nebuchadonosor) be to be looked on as Historical, or Prophetical only. The Chaldee there say of the 79. Psalms, that it was on the destruction of the house of the Sanctuary, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spoke by the spirit of Prophecy. Yet it may have been Historical, and so it is most probable by the stile, and then it must have been composed by some of that name of aftertimes; and if so, then there is no reason to doubt, but the rest which bear Asaphs name were so also.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Bands] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be hard to define, it being uncertain from what root it comes, and there being but one place more of Scripture wherein 'tis used, Isa. 58.6. There 'tis by all the ancient interpreters rendered knots, or bonds, and so 'tis generally expounded by Grammarians: 'tis, saith David de Pomis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantamount to the word which, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind, signifies bonds; and to the same effect saith Kimchi in his Roots. But this doth not secure us of the importance of the word in this place, there being many possible renderings of it, to each of which this of bands will be appliable. For 1. the word bands in Hebrew stile oft signifies childbed pangs, so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which seems to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is indifferently used for bands or pangs, and so is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pangs, Acts 2.22. (see note c. on that chapter) and this because the childbed pangs are caused by the breaking of those ligatures which join the infant to the womb, which consisting of a texture of nerves and membranes, parts of a most accurate sense, cannot be severed without causing intolerable pains. Hence therefore the notion of bands may here fitly be ingredient in the expression of pains or agonies, especially when all pain, of what kind soever, is some degree of solutio continui, a rupture, at least straining of those fibers of which the sensible parts of our bodies are composed: and accordingly pain is either more or less, in proportion to this breach of union; the torments of abortions greater than those of regular births, and those of an untimely violent death exceed the pains of a natural, where age is the only sickness, where there are no bands to be forced asunder, but the ripe fruit drops willingly from the tree, men come to their grave in a full age, like as a shock of corn comes in in his season, in Jobs language, ch. v. 26. whereby he concludes his description of a prosperous life. Upon these grounds this seems to be the most probable signification of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are no pangs, because no ligaments, in their death; their death is not caused by those violent and painful assaults, as other men's frequently are; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they die with ease, as Kimchi speaks; and to the same purpose Abu Walid, who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 difficulties, hardships, molestations. To this notion the Syriack seem to have particular respect, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin interpreter translates terminus, (as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnino prorsus, from whence, saith Ferrarius, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finis, terminus:) but then likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies chordae, and fides, strings, to which most probably that translator had an eye; and withal it signifies apostemata, suppurationes, apostems, or boils, according to the Oriental way of expressing all pain and torment by bands and ligatures. Secondly therefore, and in good agreement with this first notion, by hands we may understand any kind of disease or pain, or pressure or heavy burden, which is wont to be bound on them on whom 'tis laid: so Mat. 23.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they bind heavy burdens and hard to be borne; where the heavy and most unsupportable burdens are laid on them by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bands; to which the Prophet refers, when he mentions the yoke of his burden, Isa. 9.4. a burden tied on, as a yoke is wont to be. And thus diseases are expressed in Scripture-style.— See the story of the woman which had a spirit of infirmity, a sore disease Inflicted on her by an evil spirit, eighteen years, Luk. 13.11. to her Jesus, saith, v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou art loosed from thine infirmity, (and losing, we know is proper to bands;) and v. 15. he compares her cure to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, losing, or untying an ox, and v. 16. in express terms, this daughter of Abraham, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom Satan hath bound, lo these eighteen years, (where her spirit of infirmity, v. 11. is in other words expressed by Satan's binding her:) and again in the end of that verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ought she not to be loosed from this band, i. e. cured from this sickness? In that story, this violent disease, with which she was so affected, that she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bowed together, is styled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a band, and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bands here may by analogy fitly signify violent diseases; which Aquila owns in his translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there are no diseases, or hard sufferings. To either of these acceptions of the word for child-bed-pangs, or whatsoever other pains or pressures, the use of it, Isa. 58.6. will well accord, where to lose the bands of wickedness signifies the rescuing the oppressed from their injurious pressures, that afflict them as sore as pangs or pains do those that are under them; but most commodiously it will be interpreted of burdens or weights which are unjustly bound upon them, and press them sore. The Chaldee there have a paraphrase, which will give us a third acception of the word, for a bond or obligation, in judicature, which binds one to undergo the award of it, a decree or sentence as it were; for so they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bands of wickedness, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonds of writings of false judgements. And thus among us, men are said to be bound over to judgement, when they are before a Tribunal to answer any thing laid to their charge; and so again to be bound over to punishment, when judgement is passed upon them. And in this sense, there are no bands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their deaths, will be, there are no writs signed for their execution. And to this well agrees the Paraphrase of the Chaldee in this Psalm, they are not frighted nor troubled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, or because of the day of their deaths, as they that are sentenced or bound over to death (be it by form of law in judicatures, or be it by disease, or any thing else, as 2 Cor. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having the sentence of death, signifies being in imminent danger of it) are supposed to be. And the phrase being here poetically used, may reasonably be extended to all other ways of death, disease, slaughter in the field, as well as that by judicature, and any kind of danger to the life be thus expressed by bands or obligations to their death; as among us apprehending, or taking, or seizing on, being phrases primarily used in judicature for the Officers apprehending of malefactors, are vulgarly used of diseases and death itself. A fourth interpretation of the word the LXXII. on that place of Isaiah do suggest, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we know, signifies a conspiration, or conjunction of many, and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iniquity, is used of Simon Magus, when he would have bought the gifts of the spirit of God, out of a Satanical design, the more advantageously to oppose and set up against Christ; see note on Acts 8. e. This is the frequent importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligae, colligationes, conspirationes (to which David de Pomis told us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is equivalent) and that the sense may possibly bear also; there are no conspiracies for their deaths, wicked men being of all others the safest in this respect, good men being hated and conspired against by evil men, but good men conspire not against evil. Of these four possible senses, the first and second together seems most probable, that the wicked men have no pangs, or assaults of pains and torments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing them to their deaths. Castellio renders it in Latin stile, non sunt necessitates quae eos enecent, there are no necessities to cut them off, (no fatal destinies to bring them to their end, such were diseases, and the rest which the Poets feigned to come out of Pandora's box.) Our vulgar hath not mistaken the sense, when they read, they are in no peril of death. To this accords what here follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our rendering of it, their strength is firm, or fat, (as Eglon, Judas. 3.17. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very fat man) noting an athletic health and habit of body, that is the firmest and most robustious, farthest removed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consumptive, or emaciating sicknesses, and so from all danger of death. The LXXII. render the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no rest (so the Arabic understands it, and so saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies rest; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Lucian, is to lie upon the back and look up, the posture of rest) in their death, and firmament in their scourge: and the Latin, non est respectus mort● eorum, & firmamentum in plagâ eorum, there is no respect to their death, and firmament in their plague. 'Tis not easy to divine what they meant by these expressions; unless perhaps reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the notion of renitence, refusing, denying, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius, it signifies to deny, refuse, not to consent) the meaning may be, that they have no aversion to, or at their death, (they die in a good old age, without any violent disease to bring them to it;) nor is there any firmness in their scourge, the diseases or afflictions that befall them are quickly over again, continue not long upon them. But the Latin will not be brought to this sense. It may be non est respectus morti eorum may signify, they do not think of dying, and then that will not be far from the sense, though with the words it have no affinity. Our former English, which most frequently follows them, hath here happily departed from them, and rendered it fully to the sense, they are in no peril of death, but are lusty and strong. But still it must be acknowledged there is great difficulty in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether ם be radical or no. If it be not, and if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew may be thought to have the like notion to what it hath in Arabic, to signify first, than very agreeably to what went before, it would thus be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the former part of their life is healthy, free from diseases, or maladies, according to the usual notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabic. Or if it be radical, and have any affinity with the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pain or grief, than it would be (in consort with the former still) but it, i. e. their death, is free from pain. But these conjectures are without authority. Abu-Walid then makes ם radical, and takes it to signify porticus, the porch, or, as some times it doth, the whole temple; and then understanding ב the note of comparison, he renders it, they are firm and sound as the porch, or temple, i. e. as such a strong building; as Psal. 117. he prays, that their daughters may be as corner-stones polished after the similitude of a palace. This interpretation is mentioned as by Aben-Ezra, so by Kimchi in his Commentary, and also in his Roots, in the name of R. Jonah, i. e. Abu-Walid, without any censure: though he bring also the other interpretation, making ם an affix, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify strength; as also Aben. Ezra doth. The Jewish Arab interpreter making ם an affix, takes the other for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps, thus rendering the verse, there are no bonds of or from their destruction, nor danger, but they say perhaps they shall recover, or be in health, as if it were literally healthful is their perhaps, or that which they persuade themselves of, not thinking themselves in danger of death. Aben-Ezra also hath another rendering, taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a palace, and understanding ב, they, or every of them is in health in his palace. In this variety it may be best to adhere to that of our English, reading ם as an affix, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for strength of body.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Men] In this verse the critical difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be respected: The former from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doluit, aeger fuit, signifies a painful, sickly, calamitous estate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the labour (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doluit, male habuit) denotes sickness or pains, or other such kinds of misery, which bring anguish and faintings with them; which the LXXII. fitly express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lassitudes, used also for diseases, or sickness. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a more general word for any sort of man, any son of Adam, any mortal, which by bearing sinful flesh, is subject to afflictions of all sorts, noted here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or scourge, which the LXXII. fitly express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin by flagellari. And so, as the former phrase denotes the sorrow or pain or sickness of the diseased, or weak, so this latter, to be stricken, or scourged, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with man] signifies all other kind of afflictions, which befall men in this world, parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 10. humane temptation, or such as frequently befalls men in this world.  
V. 6. Compasseth] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gold chain, or necklace, or chain of the neck, Cant. 4.9. is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and must signify putting on this chain upon them by way of ornament. The Chaldee renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crowneth them, or incompasseth their neck, as a crown is wont to do the head. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pride, or elation of mind is here said to do (the consequent of their uninterrupted prosperity, as Aristotle saith of wealth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it makes men proud and insolent) setting them out in the greatest lustre, and the most costly ornaments. And then it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or unjust oppression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putteth, or shall put, or bind, or fasten on (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put on raiment) the ornament upon them. So the Chaldee understood it, and render it by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— the crown which they put on their head is from their rapine: which also the LXXII. their rendering will bear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were clothed with their injustice and impiety.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Corrupt] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not elsewhere to be met with in these books. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have Leu. 26.39. which is duly rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be consumed; but that is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve, or melt. The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be fetched from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack. So Luk. 16.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signify deriding, being there set to express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So Psal. 1.1. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scorners, the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the learned Schindler corrects into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriders. So Psal. 119.51. in the same manner the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have had me in derision; which being there spoken of the proud, ma●●ell give us the notion of it here, where it is set in the character of the prosperous wicked man, whose prosperity makes him proud, v. 6. and his pride scornful and contumelious. And thus hath St. Hierome rendered it, irriserunt, they have derided or scoffed. Abu Walid thus renders the verse, They prate foolishly in their speech, and the violence of their insultations, or insolences. And thus it hath affinity with the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which hath the notion of foolish rudeness, such as is oft in the words of insolent rich men, which think they may speak what they will. The Arabic Jewish interpreter reads, They may multiply words, and speak oppression wickedly, and as if they spoke from aloft. To this agrees what follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they speak maliciously: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. they speak in mischief, or mischievously; the Latin, locuti sunt nequitiam, they speak mischief; and so the Syriack: but the Chaldee more fully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they speak that they may hurt. All of them leaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that follows, to be joined with the end of the verse, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from on high they speak oppression, by from on high meaning, say the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the height of their heart, and by speaking oppression, the open professing of it, as the same phrase is used, Isa. 59.13.  
V. 10. Water's] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters, as St. Jerome reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so the LXXII. appear to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days; and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be wrung out, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be found, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invenit. See Schindler Pentaglot. p. 1029. B. Accordingly they interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (so they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, full days shall be found among them. This reading the Syriack (as well as the Latin, etc.) seem to follow, but convert it to a very distant sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they (i. e. the people of God, precedent) shall find to themselves abundantly. The most probable way of interpreting the verse will be (with Castellio) by setting it as a consequent, inferred (as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore imports) from the former verse. Before the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. were spoken of, and so the subject of the speech continued in the plural, and so it follows again, v. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people, that must be the people of God, my people, say the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's people, say the Chaldee, (as Ps. 125.3. the Lord is round about his people) so Abu Walid his, i. e. God's people, contrary to the wicked. Of this people of God it is said in the beginning of the verse, that because of the prosperity of wicked men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall turn hither: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my people shall turn hither; and so the Syriack and Latin, etc. What that means, must be taken from one of the many special acceptions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn, for considering, or thinking on any thing; so Kimchi, his people return to this consideration again and again. So Isa. 44.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the LXXII. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he considered not in his mind; and so here, to turn hither, is to turn the mind hither, and so consider, or to turn the eyes, and so look, (so Malac. 3.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye shall turn, and see, or discern.) And then follows, in reference peculiarly to the eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and full, or plentiful waters (or waters able to fill a vessel) shall be wrung out from them, thus Abu Walid, and thus the Chaldee renders this part expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many tears shall flow from them; though in the former part they vary much, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are turned against the people of the Lord to strike them, etc. and many tears shall flow from them. The Jewish Arab hath a rendering by himself. Therefore some of his people turn to their way, i. e. to their opinion, there is drank of by them of the water of boldness, or rebellion against him; i. e. Upon this divers of God's people grow bold or insolent against him. And Abu Walid hath a peculiar way of rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the infinitive, with breaking of spirit, for broken in spirit, discomfited in soul, as concerning the ways of godliness, wavering, and saying, how doth God know, etc. Behold, etc. and then there flow from them abundant waters (viz. of tears) connects very well with it. This interpretation Kimchi in his Roots recites without censure, though he seem to prefer this other, His people return hither, i. e. to this consideration, why the wicked should so prosper, etc. and why the waters of a full cup of prosperity should be wrung out to them, i. e. they should have their fill of all good things in this world.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Offend] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies perfidiousness, breaking of Covenant, of faith, and is accordingly here rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the same notion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1.31. signifies Covenant-Breakers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And thus it will best accord here, being applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generation of God's children. What that phrase signifies, appears by the parallel phrases, the generation of the righteous, Psal. 14.5. the generation of them that seek thee, Psal. 24.16. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation oft signifies a set, and sort of men, see Prov. 30.11, 12, 13, 14. Psal. 78.8. and so the generation of God's children signifies all the whole set and sort of pious men, those who have undertaken the service of God, entered into covenant with him, part of which covenant and profession it is, to believe in God's Providence, which therefore to deny, or question, or doubt of, is to break the covenant, to prevaricate, to deal perfidiously, to apostatise and do quite contrary to their profession. And this seems to be the fullest importance of the phrase here, to fall off, apostatise from all professors of piety, to be in the Talmudical dialect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurus, or Epicurean, so they call all who deny, or blaspheme God's providence, (see Maimoni in his tract of Idolatry.) This is not charged upon him that only had those apprehensions suggested to him, was under the temptation, his feet were but almost gone, his tread were but well nigh slipped, v. 2. But if I say, I will speak thus, utter it with the mouth, it is resolved by the Jews themselves to be Apostasy, and it will not avail the speaker to recall or renounce them, saith Maimoni in that tract of Idolatry.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Destructions] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into destructions, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastavit, or, as Abu Walid and Kimchi will have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the same, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in being exalted, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to elevate, from the affinity of the words, as their manner oft is, expressing the Psalmists meaning, the elevation being that which ascertains their destruction, when they chance to fall from it.  
V. 20. Image] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an image, or a shadow, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the image of a body, and so seems to be taken here, for that which hath a fantastical only, in opposition to a real substantial being. So Psal. 39.6. In an image man walketh, his life is but an image of life. And then thus lies the comparison in this verse, betwixt the prosperity that wicked men enjoy, and that which is fancied (and by fancy only enjoyed) in a sleep or dream. That which one dreams of, is not really enjoyed by him, and whensoever he awakes, the very appearance, or fantastical being, which was all it had, perisheth; and just so the prosperity which wicked men for a time enjoy, is at that very time but an image or shadow of prosperity, and that such as within a while ceaseth to be so much as a shadow, it absolutely vanisheth and comes to nothing: God doth as it were awake them out of this their dream, remove them out of this imaginary prosperity; or they of themselves awake, their prosperity leaves them, or else they leave their prosperity. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in, or by this awaking (so it signifies, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evigilare, and not as the LXXII. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in thy city, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 city) or, when they thus awake, thou, O God, shalt illude, or mock, or make to vanish, or bring to nothing (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illusit, the LXXII. aptly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shalt bring to nothing) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their image or shadow (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. and so the Chaldee and Syriack, etc.) that imaginary prosperity which for a time they had. The Chaldee in their paraphrase refer it to the day of judgement, when wicked men shall rise out of their graves, and God proceed in wrath against them, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in fury shalt thou scorn, or despise them) according to that expression of Dan. 12.2. Many of them that sleep in the dust of the earth shall awake; some to shame and everlasting contempt. But it may also fitly be referred to their imaginary prosperity here, v. 18.  
V. 24. With glory] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be rendered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and after glory. So the Chaldee understood it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and after that the glory shall have been completed, which thou hast said thou wilt bring upon me; it then follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or thou shalt receive me, the LXXII. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receive me to thyself. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or receive signifies, Gen. 5.24. where of Enoch 'tis said, God took him, which Eccl. 44.16. and Heb. 11.5. is expressed to be his translation. To this rendering the Jewish Arab accords. And after this honour thou shalt (meet me, so his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually signifies, but here more probably) receive me to thee, or perhaps raise me up; for the day of Resurrection is in Arabic called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of meeting God.    

The Seventy Fourth PSALM.  
MAschil of Asaph.  
Paraphrase. The Seventy Fourth Psalms composed by Asaph (see note on Psalm 73. a) and set to the tune known by the name of Maschil or intelligent (see note on Psal. 32. a.) is a prayer for deliverance and safeguard of God's Church and people from their enemies, and seems to have been indicted under the captivity, and describes the sacking of Jerusalem by Nebuchadonosor, and their state of sadness under the deportation.  
1. O God, why hast thou cast us off for ever? 
‖ shall thy- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Why doth thy anger smoke against the sheep of thy pasture?  
Paraphrase. 1. O God, return to us in mercy, we beseech thee, and let us not alwyas lie under thy displeasure, and the sharp expressions of it, who are thine own chosen peculiar people.  
2. Remember thy congregation which thou hast purchased of old, the 
† Nation, or Kingdom.  rod of thine inheritance which thou hast redeemed, this mount Zion wherein thou hast dwelled.  
Paraphrase. 2. We are thy Church which long ago thou wert pleased to gather, and account of as thine own, as a man doth the possession which he hath purchased with his price; we are a nation which thou once broughtest out of Egypt with a mighty hand, many signs and wonders being showed for the rescuing us out of the Egyptian slavery; and since that time all the successions of us have been thine: among us hath the Ark of the Covenant resided, and therein the continued exhibition of thy presence, in Mount Zion, the place consecrated to thy solemn service. O do not thou forget and renounce all these thy gracious relations towards us.  
3. Lift up thy feet 
* or because of the utter destructions, all evil hath the enemy done in, or on—  unto the perpetual desolations, even all that the enemy hath done wickedly in thy sanctuary.  
Paraphrase. 3. The enemies both of thee and us, the Chaldeans have sacked thy Temple, and used it reproachfully, being (for our sins, most justly) permitted by thee to work desolations among us, and even to invade and destroy thy holy place consecrated to thy peculiar presence and service. But those that are thus malicious, God will at length (interpose his power, and) utterly destroy. (Thus it fared as with the Philistims of old, so soon after this with the Chaldaeans, and at length with heathen Rome.)  
4. Thine enemies roar in the midst of thy congregation; they set up their Ensigns for 
‖ or trophies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signs.  
Paraphrase. 4. For a while tyrannical unjust oppressors may invade God's people, and sacrilegiously break in upon his holy place, and prove victorious and successful therein.  
5. 
† They show themselves as one that lifts up axes on high in the thicket of trees.  A man was famous according as he had lifted up axes upon the thick trees:  
Paraphrase. 5. Hue down and destroy, as one that comes to a wood well grown with instruments of excision in his hand, and presently sets about the execution.  
6. 
‖ And ו  But now they break down the carved work thereof at once with axes and hammers.  
Paraphrase. 6. And thus do our enemies now lay waste the rich and beautiful sculptures, designed for thy honour and service, and use all means of violence they can think of, to perfect their malicious designs hewing, and knocking, and  
7. They have east fire into thy sanctuary; they have 
† violated, or destroyed to the ground the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  defiled by casting down the dwelling-place of thy name to the ground.  
Paraphrase. 7. Setting on fire and utterly demolishing the fabrics erected for thy presence. (How this was eminently fulfilled on the Temple of Jerusalem, see Mat. 24.2.)  
8. They said in their hearts, 
* their children together, or at once.  Let us destroy them together; they have burnt up all the synagogues of God in the land.  
Paraphrase. 8. And that they might make but one work of it, to root out all religion both from the present and future ages, burning down and destroying all sorts of sacred Assemblies, Oratories, or Synagogues all the Nation over.  
9 We see not our signs; there is no more any Prophet, neither is there among us any that knoweth how long.  
Paraphrase. 9 And to increase our misery, the gift of Prophecy by which we were wont to have signs given, to make known Gods will to us, is now ceased and lost from among us, and we have now none to consult or inquire of, how long this desolation shall continue. (This was most fully completed in the destruction by Titus, when though there were many ominous and prodigious signs, yet there was no Prophet sent by God, of whom they might ask or be advised in any thing.)  
10. O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?  
Paraphrase. 10. Blessed Lord, let not our enemies any longer have this occasion to scoff at and deride our affiance in thee, and to reproach and blaspheme thee our God, as if thou wert unable to rescue us, or chastise them.  
11. Why 
‖ recallest, see note f.  withdrawest thou thy hand, even thy right hand? 
† from within thy bosom destroy  pluck it out of thy bosom.  
Paraphrase. 11. But be thou at length pleased to show forth thy power, in executing thy judgements on them, in subduing and bringing them down.  
12. For God is my King of old, working salvation in the midst of the earth.  
Paraphrase. 12. For thou alone art he that hast guided and defended us from the beginning, giving many signal and illustrious deliverances to thy people.  
13. Thou didst 
* drive, or cause to recede, see note b.  divide the sea by thy strength: thou brakest the heads of the dragons in the waters.  
Paraphrase. 13. When the Egyptian hosts pursued them at their departure out of Egypt, by thy power the red sea was driven back, to give passage to the Israelites, but returned with violence on the Egyptians, and destroyed them.  
14. Thou brakest the heads of Leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.  
Paraphrase. 14. And in the same destruction Pharaoh the oppressive King was himself enclosed and drowned, and so devoured by the fishes, which the Ichthyophagi, (so called from their eating of fish) inhabiting the desert on the shores of that sea, do feed on.  
15. Thou didst 
‖ bring o●●  cleave the fountain and the flood, thou driedst up 
† rapid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mighty rivers.  
Paraphrase. 15. And as in the wilderness to satisfy their thirsts, thou causedst a full current of water to flow out of an hard rock, only by Moses striking the rock with his rod; so when there was need, thou driedst up great and violent rivers, some others (it seems) as well as that of Jordan, to give an easy passage to thy people.  
16. The day is thine, the night also is thine; thou hast prepared the 
* Moon  light and the Sun.  
17. Thou hast 
‖ appointed all the bounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made all the borders of the earth, thou hast made summer and winter.  
Paraphrase. 16, 17. In sum, thou which hast made the day and the sun to rule that, the night and the Moon to give light to that, which hast settled all the climes of the earth, and all the various seasons of the year, dost also with the conduct of thy providence dispose all other inferior effects, and conditions of men, and canst restrain and punish, defend and support, and restore to prosperity, as thou pleasest.  
18. Remember this, that the enemy hath reproached, 
‖ or, the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII▪  O Lord, and that the foolish people have blasphemed thy name.  
Paraphrase. 18. Be thou therefore now pleased to interpose on our behalf, and repress our adversaries, which have not only reproached and triumphed over us, but at once violated thy blessed and holy name, blasphemed and contemned the God we worship and depend on.  
19 O deliver not the soul of thy turtle-dove unto the multitude of the wicked: forget not the congregation of thy poor for ever.  
Paraphrase. 19 O Lord, we are like turtles, in an afflicted, and so a mournful condition; and yet, as turtles, constant in our fidelity to thee, have not taken in any rival into thy service, O let not an helpless multitude of such, whose innocence delivers them up to the hatred of vultures, become for ever a prey to them: either repress them, I beseech thee, or secure us, that wait only on thee, and depend on thy aid against our enemies.  
20. Have respect unto the Covenant; for the dark places of the earth are full of the habitations of cruelty.  
Paraphrase. 20. Thou hast promised thy aids and protections to all that uprightly serve and adhere unto thee, and hast still an holy covenant, Dan. 11.30. by force of which we still, how low soever we are brought, are confident to receive deliverance from thee. And now there is special need of it, the multitude being so great of unjust and cruel oppressors, which secretly lay and manage their designs of darkness against us. O be thou now pleased seasonably to make good thy promises to us.  
21. O let not the oppressed return ashamed: let the poor and needy praise thy name.  
Paraphrase. 21. O let not our trust and reliance on thee be disappointed, suffer not our oppressors still to triumph over us; but return our captivity, rescue us out of our present low dejected estate, that we may have the comfort of receiving deliverances from the and thou the just honour of our acknowledments.  
22. Arise, O God, plead thine own cause; remember 
† thy reproach from the fool, every day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  how the foolish man reproacheth thee daily.  
23. Forget not the voice of thine enemies: the 
* noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tumult of those that rise up against thee 
‖ ascends, goes up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  increaseth continually.  
Paraphrase. 22, 23. Lord, it is not against us only that their reproaches are meant, but they advance higher, even against thy sacred Majesty, whom they scoff at and blaspheme daily. This is a most horrible crying sin, that cannot choose but provoke thine indignation; and yet of this are these Atheists continually guilty (their successes against us and prosperous impieties puff them up into this high degree of profaneness to scoff at the God we worship, as one that is not able to protect his clients.) O let this excite and engage thee to interpose thy hand, to show forth thy power, to undertake our defence and patronage, to repress and so confute their folly, that at length they may acknowledge their sins, and adore thy Majesty.  

Annotations on Psalm LXXIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. The rod.] From the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rod or sceptre, is that other notion of it, for a Kingdom, or Empire; and being here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thine inheritance, it signifies a nation, which through all successions, God had a peculiar right and title to.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Lift up thy feet, etc.] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifting up thy feet, here signifies, will be best learned from Gen. 29.1. There of Jacob 'tis said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lift up his feet, and went into the East Country. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word which here we have; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feet, is evident from the scripture-use of it, Psal. 17.5. and in many other places. And then as lifting up the feet, is there in Genesis no more different from the going that follows, than opening the mouth from speaking; so Gods coming, or presence, being in scripture-dialect frequently used for his inflictions of punishment, this will consequently be the meaning of the phrase here, when to it is immediately joined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desolations. Abu Walid renders it, Tread hard upon thine enemies. The Jewish Arab, Show forth thy punishment, adding in a note that the lifting up the feet implies punishment, the bringing under by force being usually expressed by treading under the feet. There is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a mall or hammer, Isa. 41.7 and Kimchi would have that the meaning here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up thy mall, in opposition to the axes and hammers, v. 6. and thus also Abu Walid, lift up thy dashing Instruments. And the LXXII. that read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lift up thy hands, come nearer that: but the Chaldee puts it out of question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lift up thy goings or footsteps, i. e. come. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vastations, or destructions, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש, the LXXII. as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש to lift up) read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon their prides, or elations (see note on Ps. 73.h.) yet differ not much in the sense: Gods lifting up his feet, or coming, as to act revenge upon their prides, being in effect the destroying of them. Thus Abu Walid also, because of the utter destructions which the enemy hath made, and because of all the evil that he hath done in, or on the sanctuary. And Aben Ezra, because of the perpetual vastations, i. e. because of thine inheritance which is waste. But the Chaldee again is most express, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste the nations, viz. those that had dealt so cruelly with Jerusalem, the Chaldaeans, in revenge of whose desolations and vastations, God should now come to his desolations on them. To desolations here is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetuity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to signify final, utter desolations, confronted to the perpetuity of God's absence, v. 1. And then as the reason to excite God to this, follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. all evil hath the enemy done in or on thy Sanctuary. God hath deserted his Sanctuary, by the going up of the Schecina from between the Cherubims, Ezek. 10.4. and in consequence to that, the heathen people had invaded that holy place, and laid it waste: he is now besought to return, and come to them again in mercy and reconciliation to them, and in vengeance to those that in wasting them had opposed him; and this is the full importance of this verse.  
V. 4. Signs] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a sign, and from thence a standard, or ensign in Militia; and the setting up this in any place which hath been taken by arms, is a sign of that victory; and so an ensign or standard thus set up is in effect a trophy. And this gives the different renderings to the same word in this place. In the first place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their ensigns; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but then being set up, they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trophies. There is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9 for such signs as diviners give, to foretell things to come; and of these Jarchi understands it, that having finished their conquest according to the auspicia or signs of soothsayers, Ezek. 21.21. The King of Babylon stood at the parting of the way to use divination, he made his arrows bright, he consulted with Teraphim, he looked in the liver) they resolve their divinations were true, their signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 real signs. And this is no improbable interpretation of the words.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Famous] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knew) signifies to be known, or in the notion of Hithpael, reciprocally, to make himself known, to set himself out, to show himself: and being in the singular number, Abu Walid seems to understand it of the stroke or punishment from God. Let it be known, as the stroke of him that lifteth up axes. But it more probably connects with the enemies in the former verse, either as 'tis ordinary to change the numbers, or else as understanding each or every of them, that were before spoken of; and so this verse well connects with the former, they, or every of them, show themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— as one makes to ascend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on high, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. lifts up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 axes, instruments of hewing or cutting down, of excision, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the thicket (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perplexus fuit) of wood, or as the LXXII. not amiss, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a cops, or wood of trees. Thus the Chaldee interprets this verse: but the LXXII. for the former part of it, so as will hardly be intelligible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they knew not as to an entrance on high, as in a wood of trees with axes; and yet the Latin follow them, & non cognoverunt (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was known) and they knew not, sicut in exitu, as in the end (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one that lifts) super summum on the top (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up, or on high) and then in the beginning of the next verse quasi in sylva lignorum securibus— as in the wood of trees with axes. But in the former way of construction the sense is obvious, and such as well connects with that which follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now, not as a notation of time, but as an expletive, or bare copulative, which the Chaldee expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or counterpart of the similitude, as they cut down wood, so these break and cut down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carved works from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aperuit, in the notion of sculpture, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when applied to such materials, Zach. 3.9. for which the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their doors, as in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the same root, that so signifies.  
V. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Destroy them] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by all the ancient interpreters, the Syriack only excepted, rendered as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their children, saith the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their kindred, say the LXXII. and so the Latin, (and Arabic and Aethiopick) cognatio eorum: yet the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us destroy them, deducing it, as 'tis thought, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim intulit, oppressit. And thus Abu Walid deduceth it, and Aben Ezra, as likewise Kimchi approves it. But the former seems more regularly the rendering of it, and being here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together, (their posterity at once, or together) it is a proverbial expression, to signify utter destruction, as we know it is when they and their children at once are involved in the same calamity. The Jewish Arab follows this notion of children, or posterity, but renders it of the enemies. So that their posterity have said of us in their minds, all of them, when they have burnt up all the Synagogues of the Almighty in the land, that we do not see our signs, etc. i. e. as he gives his note, the second order or progeny of our enemies have said of us, that we have not seen our signs, etc.  
V. 11. Pluck it] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumptus est, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel, consume thou, so Psal. 59.14. 'tis twice used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consume in thy wrath, consume. And so in all reason 'tis here to be rendered, and being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from within thy bosom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it must signify drawing out the hand thence to destroy: and so 'tis paraphrased by the Chaldee, draw it (i. e. thy right hand preceding) out of the midst of thy bosom, and destroy. And thus it coheres with the former part of the verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why returnest thou thy hand, or recallest it into thy bosom? The Jewish Arab reads; Turn not from them thy hand, even thy right hand, but consume them out of the midst of thy house, giving a note that the house of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin, in finem, from the notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finitus est.  
V. 14. The people inhabiting the wilderness] What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the wilderness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  may seem somewhat uncertain. By Leviathan, the Whale is literally meant, but Poetically, Pharaoh, the King of Egypt, as by the Dragons, v. 13. his Army that pursued Israel. Now of these it is said, Ex. 14.30. that Israel saw the Egyptians dead on the sea shore, and then being thus made a prey to the wild-beasts and birds, 'tis not improbable that these wild beasts and birds should here be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people of the wilderness, as being the only proper inhabitants thereof. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people, hath sometimes that interpretation in Scripture, appears by Prov. 30.25. and 26. where the Ants are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a people, and so the Coneys also. And in analogy with this interpretation it is, that God in the Prophets expresses the defeat and slaughter of an army, by making a great feast, and inviting a multitude of guests to it, Isa. 56.9. meaning Beasts and Birds of prey. But though to the bodies of the Egyptians drowned in the sea, and here meant, this interpretation of people for beasts be most agreeable, yet because Egyptians are here not named, but poetically expressed by Leviathan and the Dragons, and those are more ●●oper food for men than for birds and beasts, and because the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pausan. in Attic.  inhabitants of that desert lying by the red sea, did feed wholly on fish, and were therefore called Ichthyophagi, fish-eaters, it will be most reasonable to interpret this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people of the wilderness, of these Ichthyophagi, near whose shore Pharaoh and his hosts were drowned. Of their feeding on the Leviathan, or Whale, when they meet with it, as well as on lesser fishes, Agatharcides tells us, cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they feed and live on the whales which are cast on dry land: and so Diodorus Siculus, l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. they are fed or nourished by Whales, and other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fishes of a vast size, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which because of their greatness are hard to be taken; answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dragons, v. 13. Of these Aben Ezra interprets this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabitants of the wilderness by the shore of the sea, the same that are mentioned by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 72.9. they that dwell in the wilderness shall bow before him; which were men sure, and not beasts, and particularly these Ichthyophagi by the red Sea, which was one of the Seas mentioned, v. 8. Of this sea 
† l. 3.  Diodorus Siculus hath a remarkable passage pertinent to our present purpose, It is, saith he, a tradition among the Ichthyophagi that dwell near, which they have conserved from their ancestors, that at a certain great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ebb or recess of the Sea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every place of that sinus was dried up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sea departing to the other opposite parts, and then again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, flowing back with a huge float, it was restored to its former course. Which certainly refers to this part of history, and sets it down most exactly according to the truth: not that the Sea so parted asunder, that the Israelites might pass from one side to the other on dry land, as over Jordan they did, (for that they did not thus pass over, but came out at the same side of the Sea that they went in; see note i.) but that as in a great ebb, (such as was never seen before, nor since) the Sea departed so far from the banks of Egypt, that the Israelites first, and the Egyptians after them, went in, and marched in the midst of the channel on dry ground, and then waters returned, Exod. 14.28. i e. flowed back again, and drowned the Egyptians, and cast up their bodies on the shore, as the Text saith, Ex. 14.30. and thereby made the parallel more complete betwixt Pharaoh with his Egyptian Armies, and Leviathan, and the Dragons, or great fishes, which are wont to be cast upon the shore by the tides; and so the Ichthyophagi come out at set times to gather them, twice a day, saith Ag●tharcides, at the third and ninth hour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the tide comes in from the sea to the dry land. Which being considered, it now appears how far these two interpretations are from being unreconcilable, they being both most true, one in the Historical, the other in the Poetical sense. In the Historical sense, Pharaoh and the Egyptians were drowned in the Sea, then cast upon the shore, and devoured by the Beasts and Birds of the Wilderness, which must then be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people in the wilderness; but this here poetically described by the Whale and other great fishes cast upon the shore by the tide, and gathered up and used for food by the Ichthyophagi, which are properly, and not poetically styled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the wilderness. And so this is the complete importance of this verse.  
V. 15. Cleave] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to cleave, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so also to bring forth or fetch out; expressisti, saith Seb. Castellio. It is used of Birds disclosing or hatching their young ones, Isa. 34.15. and 59.5. because that is done by the young ones cleaving, or breaking the shell with their bills. And accordingly 'tis here used of God's wonderful work, of cleaving, and so bringing or causing to break out (the LXXII. well express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin by dirupisti,) waters out of the rock, and that in such plenty that it became a river, which ran along with them in their journeying (see note on 1 Cor. 10.4.) in respect of its first coming out of the rock 'tis here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fountain; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but in respect of the current, here is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a flood, or torrent.  
Ibid. Rivers] What the strong rivers were which were here referred to, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Chaldee hath undertaken to specify, Arnon, and Jabbok, and Jordan. That the red sea was not in this verse referred to, is probable, because that had been before mentioned, v. 13. and that under another style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go back, or recede, wherein the Arabs use; and so God by his strength dealt with that, made it go back, and give place to the Israelites entering into the Channel, not so as to part asunder, for them to go quite over from one side to the other: for 1. the way from Egypt to Canaan led them not cross the red sea, 2. their journeyings set down Num. 33.6. and 8. show that as before their entering into the Sea, they were in Etham in the edge of the wilderness, so after they were come out of the Sea, they came into the same wilderness of Etham, and went three day's journey in it, an evidence that the Israelites came out on the same side of the sea as they went in. That this and no more is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, passing through the red sea, Heb. 11.29. their walking on dry land in the midst of the sea. Exod. 14.29. see note on Heb. 11. b. But then Jordan, that was dried up, and gave them an easy passage over it, Jos. 3.16. But as for any miraculous drying up either of Arnon or Jabbok, there is no History of it in Scripture, only one intimation there is, Num. 21. that may incline us to credit the Targums tradition. For there on the mention of their remove, and pitching on the other side of Arnon, v. 13. it follows, wherefore it is said in the Book of the wars of the Lord, what he did in the red sea, and in the Brooks of Arnon. Where the comparing and joining Gods miraculous works in the red sea, with those he did in the brooks of Arnon, is an indication that some such like thing was done for the Israelites at those brooks, as was before done at the red sea, viz. at the time of its receding before the Israelites. And from that book of the wars of the Lord the Chaldee by Tradition might have it.  
V. 16. The light] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in general any luminary or receptacle of light, indifferently the Sun and the Moon, Gen. 1.16. But being joined with, and so opposed to the Sun, as here the night is to the day, it must needs signify the luminary of the night, the Moon, as the Sun is of the day: and accordingly the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Moon, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Jewish Arab, Thou hast prepared the Moon with the Sun. Only the Latin reads auroram, the morning.  
V. 19 Thy Turtle] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the original of our Latin turtur, which is but the doubling of it, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here thy turtle; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which being by the Psalmist designed poetically to signify the pious, faithful servants of God, who make good their fidelity to him, which in the spiritual sense is parallel to to the purity and chastity of the turtle, the Chaldee and LXXII. have chosen to paraphrase it, the former by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that learn thy law, with respect to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law, which hath such affinity with it; the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confessing to thee, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the letters whereof differ so little from it.    

The Seventy Fifth PSALM.  
TO the chief Musician, Altaschith, A Psalm or song of Asaph.  
Paraphrase. The seventy Fifth Psalms was composed by Asaph, to the tune known by the name Altaschith. (see note on Psal. 57 a.) praising God for all his wondrous acts of mercy, and of justice upon the enemies of his people, and was committed to the Praefect of the Music.  
1. Unto thee, O God, do we give thanks, unto thee do we give thanks; 
‖ and near is thy name to them that declare thy wondrous works.  for that thy name is near thy wondrous works declare.  
Paraphrase. 1. We bless and magnify thy mercies, O Lord, and again we bless and magnify them, and have all manner of inducement and obligation thus to do, not only because we have received so many signal engagements from thee, but especially because the performance of this duty of praise is so richly accepted and rewarded by thee, and thy power and providence ascertained to the present defence of all those that perform it faithfully, that wait on thee for thy aids, and fa●l not in acknowledging the receipt of them.  
2. When I shall 
‖ take a fit time.  receive the congregation, I shall judge uprightly.  
Paraphrase. 2. For God is a most upright judge, and if he doth a while delay the punishing of wicked men, and relieving the godly, that certainly is but an act of his wise disposal, to choose the fittest season for it, a time which in all respects is most agreeable; and then he will certainly interpose in mercy to the one, and just vengeance to the other.  
3. The earth and all the inhabitants thereof 
† were melted. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are dissolved, I bear up the pillars of it. Selah.  
Paraphrase. 3. When the whole land was in a civil combustion, one part as it were melted and dissolved from another, 'twas God alone that kept it from utter destruction, by preserving alive the pious men, who by their Prayers and Intercessions are wont to contend and prevail for averting of ruin, (see note b.) or supported it still upon the proper basis, and re-establisht David in his Throne.  
4. I said unto the fools, Deal not so foolishly, and to the wicked, Lift not up the horn.  
5. Lift not up your horn on high, speak not with a stiff neck.  
Paraphrase. 4, 5. Repressed and brought down the wicked Rebels, that scoffed at God and his Anointed, and were obstinately bend to exalt themselves in his ruin. These did God in his good time bring down and put to shame.  
6. For 
* neither from the East, nor West, nor desert of Mountains For  promotion cometh neither from the East, nor from the West, nor from the South.  
7. But God is the 
‖ Governor.  Judge, he putteth down one, and setteth up another.  
Paraphrase. 6, 7. For indeed it is he only that can exalt or suppress, and no power on earth can properly be said to do it, this is the privilege and prerogative of the one supreme supereminent ruler of all the world; and in great justice he thus disposeth of this, as of all things here belong, as he sees fittest (never suffering wicked men continually to prosper.)  
8. For in the hand of the Lord there is a cup, and the wine is red, it is full of mixture, and he poureth out of the same; but the dregs thereof, all the wicked of the earth shall wring them out, and drink them.  
Paraphrase. 8. All that befalls either good or evil men comes certainly from God, who hath in his power judgements of the most direful aloy, most fitly compared to a cup of the strongest wine, with the addition of the most stupifying mixtures, myrrh, etc. (see note on Rev. 14.10. c.) and in the dispensing and pouring out of this, some drops may fall to the portion of godly men in this world, some afflictions for a time; but then for the wicked they must expect the bottom of the cup, the bitterest and most intolerable part of suffering, every drop of those dregs of God's wrath to be drunk up by them, in this life probably, but undoubtedly in another.  
9 But I will declare for ever, I will sing praises to the God of Jacob.  
Paraphrase. 9 As therefore it is my part not to fail to proclaim and bless the name of this God for ever, which hath so favourably owned the cause of his servants;  
10. All the horns of the wicked also will I cut off, but the horns of the righteous shall be exalted.  
Paraphrase. 10. So I shall securely remit to him the taking his own time to execute his judgements, to bring down the power of all his enemies, which he will certainly perform, cherishing, and at last promoting, those that adhere faithfully to his service.  

Annotations on Psal. LXXV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Declare] The whole difficulty of this, v. 1. seems to be best removed by rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a participle plural in the sense of the dative case, for than that will express to whom God's name, i. e. his power is here said to be nigh, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that de lare (the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) thy wondrous works. Thus hath the learned Castellio rendered it, Cujus praesens adest nomen tua narrantibus miracula. To thee will we give thanks whose name is present at hand (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) to them that show forth thy miracles. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Congregation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condixit, signifies an appointed time or season, as well as place; and in that former sense 'tis most commonly used either for time in general, or in special for the four seasons of the year, the months, the solemn feasts, etc. and to this sense of time, not place or congregation, the learned interpreters render it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time, saith the Chaldee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time, saith the Syriack; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the LXXII. and tempus the Latin; and so the Arabic and Aethiopick, and the Interlinear statutum tempus; and Castellio, certum tempus: and then with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cepit, it may fitly signify the taking a fit season. And then follows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will judge rectitudes, understanding it of the Lord. That the speech belongeth to God, appears by the next verse, his establishing, or supporting the pillars of the earth, preserving religious persons, who in the Hebrew dialect are frequently styled pillars: so Maimonides de Idol: of Abraham that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of the world: so Gal. 11.9. those eminent Apostles, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pillars, and oft elsewhere: Which establishing and preserving of them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. I have set them firm and solid) can belong to none but God; and so in the following verses, till at length, v. 7. 'tis expressly said, God is the judge, he putteth down one, and setteth up another. This is again observable, v. 10. For as here, v. 1. and 2. there is an alternation between the Psalmist and God, designed to be sung severally by several persons or chori, and so both in the first person, unto thee do we give thanks, saith one, and when I— I shall judge according to right, saith the other, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of God, saith Kimchi;) so again in the conclusion, I will declare, I will sing praises, saith one, and All the horns of the wicked will I cut off, saith the other; to signify to us the certain answers we may expect from God: If we adhere to him and bless him, bear thankfully and patiently what he lays upon us, he will certainly espouse our cause, defend and secure us, judge rectitudes in one place, and cut off the horns of the wicked in the other, which is but the paraphrase of his judging rectitudes (i. e. the most perfect right judgements) here, which yet he oft defers to do, till he find a fit time, either the time of wicked men's having filled up the measure of their sins, or a choice season when their oppressions grow high, and the godly are ready to sink under them, and then upon their flying to God in their trouble, he delivereth them out of their distress. Another rendering the former part of the verse is capable of taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the front in the notion of although, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of which there are many instances. So Gen. 47.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for, but although Manasses was the first born, he laid his right hand on Ephraim. So Exod. 34.9. Let the Lord come among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for, but although it be a stiffnecked people. See Jos. 17.18. Dan. 9.9. Exod. 13.17. Ps. 41.5. Is. 12.1. Ps. 71.15. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will 〈◊〉 though I take time, i. e. delay, or make some stay, I will judge rectitudes; according to that of our Saviour, Luk. 18.7. that God will avenge his elect, though he bear or stay long; and Habak. 2.3. The vision is for an appointed time, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, though it tarry, wait for it, because it will surely come, it will not tarry. To which sense it may farther be observed, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath also the notion of buying, and then buying times, is a solemn phrase, Dan. 11.9. for making delays, from whence St. Paul hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, redeeming the time, Eph. 5.16.  
V. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Promotion] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies mountains in the genitive plural, and so is governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the desert preceding, is agreed by all the ancients, and then it is to be rendered from the desert of the mountains, or the mountainous desert: so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Latin, neque à desertis montibus, nor from the desert mountains, the Chaldee with some change, neither from the North of the deserts, nor from the South of the Mountains; but the Syriack expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor from the desert of the mountains, and so the Interlinear also. And then the speech must be elliptical, and the supply of it fetched either from the precedent verse, or else rather from the subsequent, and not be promotion only, by which some interpreters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were the infinitive (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exaltavit) exaltare, or exaltatio; but more fully pulling down, and setting up, thus, For neither from the East (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally from the going out, signifies) nor from the West, nor from the desert of Mountains, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. For God judgeth— Thus the Jewish Arab, neither from the East, nor from the West, nor from the deserts and mountains cometh that unto you. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here alludes to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 5. On this verse the Rabbins have their changes. Kimchi's Father would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be custom or impost (from 1 King. 10.28.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be traffic (Ezek. 27.14.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be eloquence (Cant. 4.3.) the several ways of preferment in the World. R. Obad. Gaon interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rising of the stars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their setting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the primum mobile (for so 'tis called) and so to refer to Astrological predictions, pretended from the horoscope. But David Kimchi himself having mentioned his Father's descant, translates it literally, neither from the East, nor from the West, etc. i. e. it is not acquired by man's diligence in going hither and thither, etc. and although he prefer the notion of exaltation, or promotion, yet he gives a note from R. Aba an ancient Rabbin, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every other place of Scripture but this, signifies mountains, And then why not in this also?  
V. 7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Judge] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies somewhat more than an ordinary justiciary among us, for to such it scarcely belongs to bestow honours, and preferments at pleasure. It is the style whereby the Captains and managers of the wars of the people of Israel were styled, Gideon, and Samson, etc. which, as the Roman Dictator's, acted in an unlimited power. These were raised up by God, when the people were oppressed, or captivated, to vindicate them to their ancient liberties; and from hence the Latin Suffes and Suffetes is derived, qui summus Poenis magistratus est, 
8 bell: Pun.  saith Livy, which was the supreme Magistrate among the Carthaginians, and to these the managery of their wars belonged, 
10 bell. Pun.  quod velut consulare imperium apud Carthaginenses erat, saith Livy, again, because the government of the Carthaginians, was as it were consular. And in this notion it is here attributed to God, as to judge rectitudes, punish and avenge them of their enemies, v. 2. (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there) so to subdue their oppressors here (as a Captain in war) and restore to their Country again.    

The Seventy Sixth Psalm.  
TO the 
‖ Master of the stringed instruments. (see Ps. 4. note a.)  chief Musician upon Neginoth, a Psalm or Song of Asaph.  
Paraphrase. The Seventy sixth Psalm▪ is a commemoration of the power and Majesty, and merciful presence of God unto his people, in hearing and answering them, and executing judgements on their enemies, overthrowing their 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An ode on the Assyrian, LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. of Senacherib and his company Jarchi.  heathen invaders, It was composed by Asaph, and committed to the Praefect of the stringed instruments.  
1. In Judah is God known, his name is great in Israel.  
Paraphrase. 1. Though God have done abundantly sufficient to reveal his power and glorious attributes to all the men in the world, yet in a most signal manner hath he exhibited himself to the people of the Jews:  
2. In Salem also is his Tabernacle, and his dwelling in Zion.  
Paraphrase. 2. And that especially in the holy place of public assembly, where when pious men meet devoutly to offer up their sacrifices and requests to him, they receive certain answers of mercy from him, most evident demonstrations of his peculiar presence and audience there.  
3. There broke he the 
† or lightnings, or fires.  arrows of the bow, the shield, and the sword, and the battle. Selah.  
Paraphrase. 3. 
* So the Chald.  Whilst we kept close to his service there, we never failed to receive portentous aids from him, to obtain the most illustrious victories over our enemies, to secure ourselves, and destroy them in their most furious and formidable assaults; and whatsoever we have at any time achieved in this kind, it hath been no strength of ours, but his peculiar interposition.  
4. Thou art more glorious and excellent than the mountains of prey.  
Paraphrase. 4. Thy presence, O God, in this hill of Zion hath a far greater and more glorious virtue for the guarding of us, and overcoming our opposers, than the mountains of most strength and advantage, where our malicious enemies in their siege and designs of taking our City, make their randezvous, are for the fortifying themselves, or annoying of us.  
5. The stoutest-hearted 
‖ have despoiled, or disarmed themselves, ● they sleep—  are spoiled, they have slept their sleep, and none of the men of might have found their hands.  
Paraphrase. 5. The stoutest and most able men in the world, the most warlike and victorious Assyrians, have by this means without any considerable strength of ours, been utterly discomfited, when they had betaken themselves to their rest, 2 Chron. 32.21. in the midst of their security the Lord sent an Angel, and cut off all their mighty men of valour, they slept but never waked again; and so their whole Army (see Isa. 37.36. like men asleep, have been able to do nothing, not so much as to move an hand to hurt us.  
6. At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.  
Paraphrase. 6. 'Twas the secret interposition of thy power, O Lord, that wrought this signal destruction upon so potent and numerous an Army.  
7. Thou, even thou art to be feared, and who may stand in thy sight 
‖ from the minute of thy anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when once thou art angry?  
Paraphrase. 7. Thou art most terrible and irresistible in thy judgements, and consumest all before thee in the first minute that thou art pleased to execute them.  
8. Thou didst cause judgement to be heard from heaven; the earth feared, and was still,  
9 When God arose to judgement, to save all the meek of the earth. Selah.  
Paraphrase. 8, 9 When thou, though in heaven, didst please to interpose for thy oppressed people, in imminent pressing danger, to deliver them from the violences of men, and to punish those that injured them, than thy Angels came forth on thy messages, with thunder and lightning and earthquakes; by these the proudest sinners were stricken with horror, dreaded these thy thunderbolts, and had no means imaginable to secure them from them, were all destroyed and put to flight, and so left thy people to their rest and quiet, whom they came to besiege and conquer.  
10. Surely the wrath of man shall 
† or confess.  praise thee; the remainder of wrath shalt thou 
* or gird on.  restrain.  
Paraphrase. 10. And thus art thou praised and acknowledged, and in some degree honoured by the miscarriage and frustration of unjust and wicked men, and occasionally by their very sin, their cruelty and blasphemies, when they came to be restrained and quelled, and remarkably punished by thee: or, Against their rage thou preparest rage; they begin in fury against pious blameless men, afflicting and oppressing them, and thou in thy time dealest with them in wrath, repayest them, as they have deserved.  
11. Vow and pay unto the Lord your God: 
‖ all  let all that be round about him bring presents to 
† the terrible. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  him that ought to be feared.  
Paraphrase. 11. Our God is a gracious and dreadful God, gracious to us in defending us against the most savage oppressors, dreadful to them that continue thus to provoke and blaspheme him. O let us all, that profess his service, consecreate (and perform) to him the fruits of our lips, all possible praises and thanksgivings, all works of piety and charity. And let those that have provoked, make speed to atone him by reformation, and the meet fruits thereof.  
12. He shall 
* bring down.  cut off the spirit of Princes, he is terrible to the Kings of the earth.  
Paraphrase. 12. Else be they never so great and prosperous, never so proud and stout, God will in a most terrible manner deal with them, and at length be sure to bring them low enough, as he hath done the proud Senacherib, and Rabshakeh, and the whole Assyrian Army.  

Annotations on Psal. LXXVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Arrows] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fire, Job, v. 7. where sparks that fly upward are poetically expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of the fire. So Psal. 78.48. it is used not for thunderbolts or lightnings, as our margin reads, but simply for fire, shot out of the clouds, and running along upon the ground, Exod. 9.23. And from thence by metaphor it is applied to an arrow or dart, shot out of a bow, and by the swiftness of the motion supposed to be inflamed, see Cant. 8.6. where of love it is said, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not the Coals, but) the arrows thereof are arrows of fire, it shoots, and wounds, and burns a man's heart, inflames it vehemently by wounding it. Here we have the word twice, and if the former of them do not signify arrows simply, it will not be found in that sense in the Bible: nor do the LXXII. render, it in the notion of an arrow, but in this place express it by a general word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the strengths of the bows, referring to that which is supposed to be the cause of inflaming the arrows, the strength of the bow from which they are shot out. The Syriack in some degree of compliance with them render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the arms of the bow, that which the bow reacheth out as a man doth his arm, and by which, as by an arm, it reacheth to, and forcibly seizeth on that which is distant from it. The poetical expression will best be conserved by retaining some notice of the primary sense in the rendering of it, fires or lightnings of the bow, i. e. those hostile weapons which are most furious and formidable, as fire shot out from a bow.  
V. 5. Found their hands] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered, have not found their hands, i. e. have not been able to use them for resistance, for the offending others, or even for their own defence; the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they here render it) signifying as to find, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or get, so to have in readiness, in their power, to be able to use. To this the Chaldee look in their paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they could not take their weapons in their hands, i. e. they could not use their hands to manage their weapons. The LXXII. have but little varied the phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they found nothing with their hands, i. e. they were able to do nothing with them, (their vast army achieved nothing, but returned with shame of face to their own land, 2 Chron. 32.21.) Which the Latin seems to have a little mistaken, when they add the preposition in] to what they found in the LXXII. nihil invenerunt in manibus, they found nothing in their hands; but that still interpretable to the former sense, they found nothing, i. e. they had neither weapons nor strength in their hands, their whole Army was utterly routed and discomfited, without striking a stroke; for which the Syriack read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their hands were not able, or impotent. And this well agrees to the beginning of the verse; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have been cut off, or perished, they are gone, saith Abu Walid, or have despoiled themselves, (the reciprocal from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeda●us est,) they have cast away their weapons, saith the Chaldee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were troubled, say the LXXII. as when in a Panic terror men are amazed, discomfited, throw away their weapons, and fly, and by that astonishment are like men in a sleep, their strength and sense tied up; but it more punctually refers to the time wherein the Angel smote the Assyrian Army, in the deep of the night, when they had put off their garments and weapons both, were fast asleep in their tents, and at once 85000. of them slain, Isa. 37.36. This is poetically described by sleeping their sleep; and as is added, v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in a dead sleep, dura quies, ferreus somnus, an hard and thorny sleep. Were they never so strong or valiant, had they never such strength of body, skill in arms, courage of mind, and all that was necessary for a conquest, in the midst of their security, they were smitten, and so utterly vanquished, and returned re infectâ, without doing of any thing.  
V. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Feared] What is meant by the earth's fearing here, must be judged by proportion with the judgements being heard from heaven in the former part of the verse. In the history, 2 Chron. 32.21. the Angel of the Lord wrought that great execution on the Assyrians Army. Now the descent of an Angel, when he came commissioned for any act of power, was generally furnished by God with some sensible attestation from nature, thunders and earthquakes, neither of which would probably be wanting in so eminent a work as the slaughter of eighty five thousand. Of the thunder there can be no doubt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the judgements being heard from heaven, refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which indifferently signifies voice, and thunder, which is a vocal, and so audible judgement, coming out of the air, which in scripture is styled heaven. And then for the earthquake, that that is signified by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth's fearing, may be guessed from 1 Sam. 14.15. There was trembling in the host, in the field, and among all the people, the garrison and the spoilers they also trembled, and the earth quaked, so it was a very great trembling, or a trembling of God. Here a trembling of God, or such as is caused by the appearance of Angels sent by God, is made up not only of the trembling of men, but of the earth itself. And so Matth. 28.2. at the appearance of Angels there was a very great earthquake. And this to very good purpose, that they that opposed God's people might evidently perceive that it was not chance, or ordinary sickness, or sudden infection, that cut them off, but the displeasure of an omnipotent Deity. Now because among us trembling is an effect of fear, and where trembling is visible outwardly, fear is supposed to be within, therefore it is here an easy poetic figure, to express an earthquake by the fearing of the earth. And then that which follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was still, as it is elegantly opposed to the trembling, or fear forementioned, so it imports the effect of this earthquake to the children of Israel, this short commotion gave rest and quiet to the land: as Jud. 3.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (just the same phrase as here) the land had rest eighty years, and so ch. 5.31. and 8.28. and in several other places, the land had rest, or the country was in quiet. And so in St. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rest] is quiet from the persecutors of the Christians▪ (see note on Heb. 3. c.) Abu Walid, from its conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearing here, would make it one of those which have contrary significations, and so to signify here stirred or moved. But the Jewish Arab renders it, some of the people of the earth feared, and some were still, i. e. saith he, the oppressors feared, and the oppressed had rest.  
V. 10. Restrain] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is not agreed among the Interpreters, the word signifying 1. to gird, and 2. to restrain. In the notion of restraining it will have a very commodious sense, applied to Senacherib to whom this Psalm belongs. For as by the slaughter of the eighty five thousand in his army, he was forced to depart, and dwell at Niniveh, 2 King. 19.36. so after his return thither, there be some remainders of his wrath on the Jews that dwelled there. We may see it, Tob. 1.18. If the King Senacherib had slain any, when he was come and fled from Judaea, I buried them privily, (for in his wrath he killed many) etc. This was the racemation, as it were, or glean of his wrath, and this was restrained by God; for he soon falls by the hands of his sons Adramelech and Sharezer, as he was worshipping in the house of Nisroch his God, 2 King. 19.37. And to this sense Kimchi interprets it, thou shalt so repress the malice of our enemies, that the other nations shall not dare to fight against us: so likewise Aben-Ezra. And thus it must be, if the remainder of wrath, be man's wrath, as the former part of the verse inclines it, Surely the wrath of man, etc. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the primary notion signifies girding, or putting on, araying ones self; cinxit, accinxit, praecinxit. Girding, we know, signifies putting on, and is applied to garments, ornaments, arms; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gird thy sword upon thy thigh, Psal. 45.3. and frequently elsewhere: and so girding with gladness, is putting on festival ornaments. And agreeable here in a poetical phrase, thou shalt gird on the remainder of wrath, parallel to putting on the garments of vengeance for clothing, Isa. 59.17. will signify Gods adorning and setting out himself by the exercise of his vengeance, vulgarly expressed by his wrath, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  most fitly used with reflection on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wrath of man in the beginning of the verse. Man's wrath is the violence and rage and blasphemy of the oppressor, upon the meek or poor man foregoing. This begins, goes foremost, in provoking God; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant or second part of wrath is still behind for God, and with that he girds himself, i. e. sets himself out illustriously and dreadfully, as with an ornament, and as with an hostile preparation, in the eyes of men. And so in this sense also it is agreeable to the context. The wrath of man, Rabshake's rail and blasphemies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall confess or praise thee, as being brought down by God, and signally refuted by him, (for then after so eminent a vindication of God's honour, his opposition and reproaches did but illustrate that glory which he endeavoured to eclipse, and become a kind of confession to him.) One of the Targums read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall convert, and confess to thy name, and praise thee, in reference to other men that look on, and admire, and give honour to God, who thus seasonably interposes, and girds on the remainder of wrath, comes in opportunely to rescue the oppressed, and execute judgement on the oppressor. And so in either sense the parts of this verse are perfectly answerable the one to the other. To this latter rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee inclines us, paraphrasing it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast girded on, or prepared, or made ready the remainder of fury (meaning God's fury) for the destroying of the nations. And so the Interlinear, residuum irarum accinges, thou shalt gird on thee the residue of wraths; and Castellio, exuberantibus furoribus decoraris, thou art adorned with exuberant furies, in the notion of an ornament or festival garment; to which also if the LXXII. refer by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the remnant of wrath shall celebrate to thee a feast, it will be hard to guests what they meant by it. This the Latin render from them, reliquiae cogitationis diem festum agent tibi, the relics of thought (so interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall keep an holiday to thee.  
V. 12. Cut off] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seems here to denote the proud, and cruel and fastuous spirit of oppressing Nimrods' (such Senacherib was) lifted up with the successes of their impiety; so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall repress the grossness, or elation, or pride of the spirit of the great ones (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, the same phrase by which they paraphrase the pride of the countenance, Psal. 10.4.) And Gods cutting it off, bringing it low, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuit, signifies) is his not only repressing, and not permitting it to proceed farther, but his inflicting severe punishments upon it, cutting off the tyrant in his bloody pursuits, as it fared with Senacherib (see note d.) The LXXII. as we now read it, having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking away the spirits of Princes, may be thought by spirits to signify no more than their lives: but the Latin reading spiritum in the singular, and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; spirit, show that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the right reading; and then nothing hinders, but that they might take it in this sense for pride and elation of spirit, which as it may be taken away by other means of humbling, beside that of death, so it is then surely subdued and brought low, when it brings destruction on him in whom it is. Abu Walid here renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall exalt, and hinder the enemies from them; and so Kimchi in his Roots shall exalt them, and strengthen them. But withal he saith, it may be interpreted, shall cut off, or bring low, the radical signification being, as he resolves, the notion of hindering, keeping in, or restraining.    

The Seventy Seventh Psalm.  
TO the chief Musician 
‖ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to Jeduthun, a Psalm of Asaph.  
Paraphrase. The seventy seventh Psalm is a pious resolution of affiance in, and prayer to God, in all the miseries that befall us in this life, by way of dialogue between diffidence and a well-grounded hope and faith. It seems to have been composed by Asaph in reference to the 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Psalm is spoken in the tongue or Dialect of the Captives. Kimchi.  captivity, and committed to the Praefect of Music, to be sung to those instruments in which Jeduthun and his posterity were employed.  
1. 
† My voice was unto God, and I cried, my voice unto God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I cried unto God with my voice, even unto God with my voice, and he gave ear unto me.  
Paraphrase. 1. My distresses were great, and I had none but God to fly to: to him therefore I addressed my request importunately, and he was pleased to relieve me out of them.  
2. In the day of my trouble I sought the Lord; my 
* hand was stretched out— and remitted not▪  sore ran in the night and ceased not; my soul refused to be comforted.  
Paraphrase. 2. When any affliction came, this was my constant practice, never to give over praying, never to take any repose by diverting from that employment.  
3. I remembered God, and 
‖ tumultuated, or made a noise; or was clamorous, I meditated, or prayed—  was troubled: I complained, and my spirit was 
* troubled, agitated.  overwhelmed. Selah.  
Paraphrase. 3. But betaking me to God, and with all importunity making my requests to sound in his ears, I prayed with all the ardency and devotion and affection of my spirit.  
4. Thou holdest mine eyes waking; I am so troubled that I cannot speak.  
Paraphrase. 4. When I am in the night on my bed, thou, O Lord, seest how I am employed every minute of it; when any matter of trouble seizeth on me, I betake myself to this kind of silent meditation. 
† didst ●old, or keep the watches of mine eyes; I was troubled, and spoke not.   
5. I 
‖ consider or recount.  have considered the days of old, the years of 
† ages, see note d.  ancient times.  
Paraphrase. 5. I recount all the eminent passages of thy providence toward this nation of ours, beginning from the first foundation of it.  
6. I call to remembrance my song in the night; I commune with mine own heart, and my spirit 
* demandeth, asketh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made diligent search,  
Paraphrase. 6. And thus I think over my own composures in the solitudes of the night, conversing silently with myself, in this form of dialogue betwixt me and my own spirit: And first my spirit or mind asks the question, in this or the like form, reflecting on the distresses that are now upon us▪  
7. Will the Lord cast off for ever? and will he be favourable no more?  
Paraphrase. 7. God is displeased and chastiseth us severely, as if he would never be attoned,  
8. Is his mercy clean gone for ever? 
‖ is his word abolished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Doth his promise fail for evermore?  
9 Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? Selah.  
Paraphrase. 8, 9 His mercies and his promises gave us ground of hope, and will he never remember these? Is he finally resolved never again to turn to us in mercy?  
10. And I said, this 
* my desertion is a change of the right— or the years of—  is my infirmity: but I will remember the years of the right hand of the most High.  
Paraphrase. 10. The continuance and repetition of his judgements for so many years, or in so many forms frequently varied, but still lying heavy upon us, makes this a seasonable fear.  
11. I will remember the works of the Lord; surely I will remember 
† from the ancient times of thy wonders, see note d.  thy wondrous works.  
12. I will meditate also of thy works, and talk of thy doings.  
Paraphrase. 11, 12. But I soon answered and silenced these my melancholy▪ infidel reasonings, and opposed unto them the acts, the many illustrious miraculous acts of God, in bringing us out of Egypt, possessing us of Canaan, subduing all our neighbouring enemies, etc. infallible evidences both of his power, and fidelity to all that depend on him; and resolved more reasonably to stay and support myself with the meditation and solemn reflection on these, by his former dealings inviting the continuance of them, and raising to myself confident presages of his future mercies.  
13. Thy way, O God, is in 
‖ holiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the sanctuary: who is so great a God as our God?  
Paraphrase. 13. And upon an entire survey of all I am forced to acknowledge, that all Gods dealings are most just and holy, he never fails the least in the performance of his promises; but, on the contrary, hath magnified his power (as well as justice and fidelity) in a most illustrious manner, in all his dealings with his people.  
14. Thou art the God that dost wonders; thou hast declared thy strength among the people.  
15. Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah.  
Paraphrase. 14, 15. When thou rescuedst thy people of Israel out of the bondage of Egypt, the posterity of Joseph all begotten there, and all the rest of the seed of Jacob which came to Egypt to Joseph, (and were at first kindly treated by the King, but after a while oppressed and tryannically enslaved) thou didst it in a most mighty miraculous dreadful manner, so as convinced the very obdurate heathens of thy power and vengeance upon them.  
16. The waters saw thee, O God, the waters saw thee; they were afraid, the depths also were troubled.  
Paraphrase. 16. And when the Israelites by thy conduct came to the sea side▪ the very 〈◊〉, that untamed body, was restrained by thee, and as in a frightful dread of thy majesty fled from before them, gave them leave to pass as on dry ground through the channel of it.  
17. The clouds poured out water, the sky sent out a sound; 
* thy sharp stones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thine arrows also went abroad.  
18. The voice of thy thunder was in the heavens, the lightnings lightened the world, the earth trembled and shook.  
Paraphrase. 17, 18. And on the other side the Lord sent out his judgements upon the Egyptians, looked unto their host through the pillar of fire and cloud, and troubled them, Exod. 14.24. by which was intimated the tempestuous rain and thunder resounding in the air, and sending out shafts or sharp stones, and again thunders in the clouds, and lightning flashing in their eyes, to the disturbing them extremely.  
19 Thy way is in the sea, and thy paths in the great waters, and thy footsteps are not known.  
Paraphrase. 19 And thus whilst thy people were conducted and carried safe by thee through the midst of the red sea, the Egyptians were in no wise able to follow them, (but were all first disordered and restrained in the speed of their march, God took off their chariot wheels that they drove them heavily, Exod. 14.25. and soon after by Moses' stretching out his hand, swallowed up and destroyed by the sea returning upon them, v. 26.) and so thy works of providence in preserving some, whilst by the same means thou destroyest others, most undiscernible and inscrutable.  
20. Thou leddest thy people like a flock by the hand of Moses and Aaron.  
Paraphrase. 20. And in sum, thy care over thy people, and thy conduct by the hand of Moses and Aaron, hath been experimented to be like that of the most watchful and skilful shepherd over a flock, securing them from all assaults or violence of their enemies. And thy dealings with them there, are a full security to us now, if we continue our faithful dependence on thee, that thou art both able and ready to relieve and rescue us out of the greatest captivities, and most present dangers.  

Annotations on Psalm LXXVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. My sore ran] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretraxit, extendit se, being here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hand, will most probably be rendered, was stretched out, or stretched itself; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and to that best agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remitted not, gave not over, fell not down from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remissum esse. 'Tis true when it is joined with any fluid thing, it signifies to flow, or run about, as of water, tears, wine, or blood, but here with the hand (if that be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the stretching out is the most proper notion of it: and though the LXXII. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against him, yet they have sufficiently expressed the sense, and restrained it to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my hand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I sought him with my hands by night toward him. The Chaldee having taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by itself, and given it a paraphrase remote enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy rested upon me (from one use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of God, for the Spirit of God, 2 King. 3.15.) do also paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the eye dropping of tears; but the Syriack reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his hand, convert it to another matter. 'Tis true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many things besides an hand, particularly a stroke, or hurt, or wound that befalls any, but this sure respecting him that strikes or inflicts it, whose hand or struck it is said to be, not his who is stricken by it. So Deut. 32.36. where their hand is thus interpreted by the Chaldee, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stroke of the hater, and Exod. 24.11. where the not laying the hand, is by the Chaldee rendered not hurting, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurt; yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his hand or hurt, is not there applied to the patients, but to the agent, God. And Abu Walid, who renders it here a wound or stroke in respect to the sufferer, mentions it as a distinct signification from what it hath in other places. And so still it is most reasonable to understand it in the ordinary sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hand, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be the extending, holding out, or up, the hand, by which prayer is fitly expressed, whereof that is the solemn gesture.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. And was troubled] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonuit, fremuit, cannot better be rendered than by, I made a noise, which following the remembering of God, and the other phrases v. 1. and 2. of crying, and stretching out the hand, must needs be understood of the voice of his prayers very importunate in God's ears, (and either very loud or very moanful) or, as 'tis used Psal. 39.6. very unquiet, and clamorous in God's ears: and then follows to the same matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will or did meditate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  either answerable to the remembering God in the beginning of the verse, or else in the notion of praying, as Psal. 55.17. it was rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pray: and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will speak before the Lord: and lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit was involved, anxious, troubled; the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rapt, caught into an ecstasy, as it were, exagitated, or disturbed. And so every part of this verse is an expression of the Psalmists devotion, in the day of his trouble, v. 2. but not of his affliction itself.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Eyes waking] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit) signifies watches, or vigils, whether the spaces into which the night was divided, the first, second, or third watch, or the office of watching for such a space. Here it seems to be taken in the latter sense, for the office of guarding, watching over; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined with it, holding the watches (parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keeping the watches, Luk. 2.8. is the executing of that office.) This is here poetically spoken of God, that he holds the watches of the Psalmists eyes, i. e. sees and knows how they are employed, every minute of the night. And this is here used but as a preface to introduce what follows in the rest of the Psalm, which is made up of the meditations which he had on his bed, and in which he spent the night, supposing God to be present to them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I was in perturbation, agitated, disquieted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and spoke not vocally, but as in a deep meditation: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I recounted or thought on the years that were passed—  
V. 10. My infirmity] This v. 10. may perhaps be best rendered, if it be taken as the conclusion of the sad hopeless thoughts, set down v. 7, 8, 9 There by way of question his spirit had seemed to say, that there would never be any end of the present afflictions, that God's mercies were forgotten, and his promises cassate, as if the decree were gone forth, God's oath in his wrath, a final irreversible sentence, of which he would not repent, saith Rasi: And in the same tenor 'tis here added, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this my disease (so the Syriack render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agrotavit, and so both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, primarily signify) this my wound, or this my dejection, saith Abu Walid, or perhaps this my desertion. (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Arabs also for desertus fuit, being put away, as in divorce, Mat. 19.7.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of several interpretations, either for changes, or years. In the first sense it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change, or changes (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutavit) of the right hand of the highest, not a mutability in God's counsels, or providence, but a varied punishment sent by him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a repeated blow or plague, saith the Syriack; and so sure the Chaldee understood it, who render it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutation, or, is a mutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the strong right hand of the most High, a varying of his inflictions, not any inconstancy in his providence and counsels. If it be that, it must be by way of interrogation, And I said this is my infirmity, What? shall the right hand of the most high change? But it may be taken also in the second notion for years, as 'tis evidently used v. 5. and from that verse the sense reacheth down to this place, after this manner, I have considered the days of old, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the years of ages, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  viz. of the several ages, wherein our nation hath been retrenched, and by degrees prepared for this final deportation under Zedekiah, as 1. the captivity of the tribes beyond Jordan, and Galilee, 2 King. 15. then of the remainder belonging to the Kingdom of Samaria, 2 King. 17. and lastly of Judah, both to Pharaoh Necho, the Egyptian King, and then to Nebuchadnezzer in his first and second war, 2 King. 23. and 24. In relation hereto the Psalmist asks v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will the Lord cast off for ages, i. e. for several ages, will he be favourable no more? and so on in divers phrases v. 8. and 9 and then v. 10. And I said this my disease or desertion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the years of the right hand of the most high, i. e. my captivity is lasting, my sufferings many, the measure of their duration, as the years of eternity. This latter sense seems somewhat more consonant to the genius of these writings, wherein it is customary for the verses to refer by several characters, and allude to each other, and so in likelihood this is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the former also will well enough be born; and in either of them this verse very fitly concludes the first part of this dialogue, which all inclined to the sad part of the reflection. And then v. 11. follows the second part of it, of a quite contrary resolution, to the end of the Psalm, I will remember the works of the Lord, surely I will remember, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the ancient of thy wonders, i. e. I will take up another Epoch, that of all the miraculous deliverances of our nation, when first brought out of Egypt; I will put the Lord in mind of all his former mercies, and by that recognition endeavour to persuade him to a repetition of them; which belongs clearly to that new matter. The LXXII. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now I began, as from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil coepit; and herein the Latin follow them; but the Syriack, as was said, forsake them, and adhere to our rendering of that word, my infirmity. Abu Walid, who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this my disease, or my dejection, being cast down or wounded (as coming, saith he, either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 years, will have the whole passage run thus, And if I say this my prostration or distress or suffering shall be for the remainder of time perpetual; I call to mind thy former benefits to us, and my hope is strengthened, and despair ceaseth, making this sadder part an introduction to the more cheerful. And so the Jewish Arab, And when I say this is my dejection, prostration, and the space [or duration] of the plague [or punishment] of the most High, I remember, etc.    

The Seventy Eighth PSALM.  
MAschil of Asaph.  
Paraphrase. The seventy eighth Psalm is a reflection on God's various dealing, his mixtures of mercies and punishments on the people of Israel, from the time of their being in Egypt, to David's exaltation to the Kingdom. It seems to have been composed by Asaph, and set to the tune called Maschil. See note on Psal. 32. a.  
1. Give ear, O my people to my law; incline your ears to the words of my mouth.  
2. I will open my mouth in a parable; I will utter dark sayings of old,  
Paraphrase. 1, 2. Let all the people of God give diligent attention to what I shall now deliver, as to that which is designed for their special instruction, and gathered out of the records of God's providence toward his own people, the Jews, (see note on Psal. 49.6.) that all that profess Godliness may be admonished thereby.  
3. Which we have heard and known, and our Fathers have told us.  
4. We will not hide them from their children, showing to the generations to come the praises of the Lord, and his strength and his wonderful works that he hath done.  
Paraphrase. 3, 4. And the truth of the things being so undoubtedly certain. (as well as of weighty consideration, either particularly known to us that now live, or thought fit to be by tradition conveyed down to us by our ancestors, I have all reason to communicate and propagate them to others, to whom also our Fathers designed them, as well as to us of this age; that they might join with us in blessing, and praising, and magnifying the glorious attributes of God, and the powerful and gracious acts that he hath wrought for us.  
5. For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:  
Paraphrase. 5. For thus indeed did God himself appoint, when he first revealed his will and laws unto the Jews by Moses, laying it as an obligation on the parents to be strictly careful to ●nstruct their children to all posterity in the knowledge of them▪ (see Deut. 4.9. and 6.7.)  
6. That the generation to come might know them, even the children that should be born, who should arise and declare them to their children.  
Paraphrase. 6. That not themselves only, but even all their posterity, those that were not then born, should first learn them themselves, and then diffuse and instil them into all others.  
7. That they might set their hope in God, and not forget the works of God, but keep his commandments.  
Paraphrase. 7. And that in order to the preserving and cherishing all parts of piety in them, a cheerful reliance and dependence on him that had thus demonstrated his readiness to succour them, thanksgiving and praising of him for his works of power and mercy, and a careful performance of all holy uniform obedience to his commands, as to him that had wrought redemption for them, and so purchased them to be his servants.  
8. And might not be as their fathers, a 
‖ perverse, Apostatising.  stubborn and rebellious generation, a generation that 
† directed not their heart.  set not their heart aright, and whose spirit was not steadfast with God.  
Paraphrase. 8. And to restrain them from transcribing their father's copies, who when they were thus strangely obliged by God, were yet guilty of most vile provoking obstinacies, unbeliefs, and rebellions, murmurings, and downright Apostasies from his law by Idolatry, etc. would either never set themselves heartily to the ways of God, or if they did, presently relapsed into foul transgressions;  
9 The children of Ephraim being armed and 
* shooting with.  carrying bows, turned back in the day of battle.  
Paraphrase. 9 Delaying in their performances with God, as they did sometimes in their warlike engagements, when they were just ready to fight, and wanted nothing toward the doing it successfully, they fainted in the very point of the assault, and fled out of the field. Thus the Ephramites appear to have done, and consequently were defeated and assaulted by the Philistims, 1 Chron. 7.21. And just thus did many other of these, when any service was really to be performed to God, any danger to be combated with, and virtue of patience or faith, or courage to be exercised, then were they sure to falter, and fall off shamefully.  
10. They kept not the Covenant of God, and refused to walk in his law,  
11. And forgot his works and wonders which he had showed them.  
Paraphrase. 10, 11. And seldom or never made they good any constancy of obedience to him, were still apt to murmur and distrust his promised assistance, though ascertained to their faith by never so many wonderful experiments of his power and providence toward them, would not go on in the way that God directed them, but through fear and distrust fell into mutinies and quarrels with Moses, and refused to be ruled or conducted by him.  
12. Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.  
Paraphrase. 12. And this was a most heinous aggravated infidelity, much heightened by the many works of wonder, that God had afforded their fathers so lately, in bringing them out of Egypt by a mighty hand, and fearful prodigious judgements upon Pharaoh and his people.  
13. He divided the sea, and caused them to pass through; and he made the waters to stand as an heap.  
Paraphrase. 13. The conclusion of which was, that he made the very sea recede, and depart before them, and stand still like a wall, Exod. 14.22. or like a heap, Exod. 15.8. (see note on Psal. 33. b.) to secure them from all danger of approach, and so carried them through the channel as on dry ground, and conducted them safe out of Egypt.  
14. In the day time also he led them with a cloud, and all the night with a light of fire.  
Paraphrase. 14. To this end he set a lightsome cloud over their heads, at once to overshadow and environ them, (see note on 1 Cor. 10. a.) and this cloud so disposed, that in the nighttime it afforded light to the Israelites, though not to the Egyptians that followed them, but made a clear separation between them, Exod. 14.20. and in the daytime, when they needed not its light, it was yet visible over them and about them, by this means miraculously directing and conducting them in their journeys.  
15. He clavae the rocks in the wilderness, and gave them drink as out of the great depths.  
Paraphrase. 15. And in their journeying in the wilderness, when they wanted water, he commanded Moses to strike a rock with his rod, and by so doing there came out from thence so great abundance of water, as if the Abyss had supplied the rock with that store.  
16. He brought streams also out of the rocks, and causeth waters to run down like rivers.  
Paraphrase. 16. And from this new kind of spring proceeded a full current, which followed them as far as Cades, (see note on 1 Cor. 10. b.) and afforded them plentiful supplies of water in that place of drought.  
17. And they sinned yet more against him, by provoking the most High in the wilderness.  
Paraphrase. 17. Yet did not this miracle of mercy prevail upon them, to give them a trust and affiance in God, who had wrought such wonders for them; but they fell back after this into a new distrust of his power, and thereby provoked his wrath exceedingly.  
18. And they tempted God in their heart by ask meat for their lust.  
19 Yea, they spoke against God, they said, Can God furnish a table in the wilderness?  
20. Behold he smote the rock, and the waters gushed out, and the streams overflowed; can he give bread also, can he provide flesh for his people?  
Paraphrase. 18, 19, 20. For when he had taken such care to convince their infidelity, and supply their wants by sending them quails in the evening, and in the morning manna▪ Exod. 16. both these reigned down on them miraculously from heaven, and when on their murmuring for water at Rephidim, he had given plenty of water out of the hard rock in Horeb, Exod. 17. yet again after both these, Numb. 11.5. they fell a murmuring, and complaining, and distrusting of God, preferring their condition in Egypt before this which God had now brought them to, and in a manner blaspheming and speaking ill of him, and requiring, as a proof of his power and presence among them, a table furnished with flesh, as well as bread, a satisfaction to their appetites, which they pretended to be cloyed with manna, as well as a provision for their wants.  
21. Therefore the Lord heard this and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel;  
Paraphrase. 21. And this very highly displeased and provoked God, and brought down very sharp punishments upon them.  
22. Because they believed not in God, and trusted not in his salvation.  
23. Though he had commanded the clouds from above, and opened the doors of heaven,  
24. And had reigned down Manna upon them to eat, and had given them of the corn of heaven.  
25. 
‖ or, every one  Man did eat 
† or bread of the strong  Angel's food, he sent them meat to the full.  
Paraphrase. 22, 23, 24, 25. And that most justly for their strange obstinate distrust and infidelity, even after all those signal miracles showed for the supplying their wants, that especially of his giving them Manna, a solid, nutritive, substantial sort of bread, prepared and made ready for them in heaven, and brought them down in a shower (as it were of rain) in the greatest abundance, a very ample proportion to every person among them, and all this wrought for them signally by God, through the ministry of Angels.  
26. He caused an East-wind to blow in heaven, and by his power he brought in the Southwind.  
27. He reigned flesh also upon them as dust, and feathered fouls like as the sand of the sea.  
28. And he let it fall in the midst of their camp, round about their habitations.  
Paraphrase. 26, 27, 28. Thus than God was pleased to deal with these unbelieving murmurers, at once to convince and punish them: He sent out a vehement wind, and by it brought from the sea an innumerable company of quails, and let them light in the place where they encamped, near a days journey on this side, and as far on the other side of their dwellings, where they lay strawed as thick as the sand is wont to be on the sea shore, two cubits high upon the face of the earth, Numb. 11. ●1▪  
29. So they did eat and were well filled, for he gave them their own desire.  
30. They were not estranged from their lust, 
‖ their meat was all ready— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but while their meat was yet in their mouth●,  
31. 
† And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men that were in Israel.  
Paraphrase. 29, 30, 31. Thus did he answer their demands to the full, restrained not their appetites, gave them what they so longed for in great abundance, and permitted them to gather it, Numb. 11.32. to dress it, and to take it into their mouths. And then before they had chewed it, while it was yet between their teeth, v. 33. the instruments of God's displeasure and vengeance seized on them, a very terrible plague, v. 33. and destroyed the healthiest and principal men among them in very great numbers.  
32. For all this they sinned still, and believed not 
* his  for his wondrous works.  
Paraphrase. 32. These judgements thus added to his works of mercy, might, a man would think, have wrought upon them, and deterred them from farther provoking God, convinced them of his power, and engaged them to a full resignation, and affiance, and dependence on it, But they were not thus successful, they had not this effect, but after this again, they were as rebellious, and mutinous, and unbelieving as ever.  
33. Therefore their days did he consume in vanity, and their years in trouble.  
Paraphrase. 33. And God accordingly continued his punishments among them, kept them in a wearisome condition in the wilderness▪ there to be harassed and worn out, and at length to die, (all of them that came out of Egypt, but Caleb and Joshua) and never to enter into the promised land.  
34. When he slew them, 
‖ and  than they sought him, and 
† returned  they returned, and inquired early after God.  
35. And 
* remembered  they remembered that God was their rock, and the high God their redeemer.  
36. 
‖ Though  Nevertheless they did flatter him with their mouth, and 
† lied  they lied unto him with their tongues.  
37. 
* And  For their heart was not right with him, neither were they steadfast in his Covenant.  
Paraphrase. 34, 35, 36, 37. Some exemplary severity God oft exercised among them, and that had some weak effect upon them, reduced them in some degree, brought them for a while into some temper of piety, and belief, and dependence on God, together with an acknowledgement of his mercies. And though this was not hearty nor durable, but formal and feigned and temporary, and so still but hypocritical,  
38. 
‖ Yet  But he being full of compassion forgave their iniquity, and destroyed them not; yea, many a time turned he his anger away, and did not stir up all his wrath.  
39 
† And remembered  For he remembered that they were but flesh, a 
* or spirit, or breath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wind that passeth away, and cometh not again.  
Paraphrase. 38, 39 Yet such was Gods abundant mercy and compassion, and love to the posterity of Abraham, to whom his promises were made, that he would not destroy them all at once, but left a seed and remnant, from whom might come a succession of such whom he might bring into the promised land, and so make good his covenant to Abraham, etc. which could not have been, in case he had at once destroyed them all.  
40. How oft did they provoke him in the Wilderness, and grieve him in the desert?  
Paraphrase. 40. This they very often deserved, by their distrusts and murmurings, even ten several times, Numb. 14.22. in the forty years' space which they spent in the wilderness.  
41. Yea they turned back and tempted God, and limited the holy One of Israel.  
Paraphrase. 41. Sometimes expressing a desire to go back again into Egypt; sometimes demanding some evidence of his power; sometimes resolving their wants to be so great, that God was not able to supply them.  
42. They remembered not his hand, nor the day when he delivered them from the enemy;  
Paraphrase. 42. And so showing themselves to have forgotten the power of his mighty works toward them, when he rescued them out of the slavery and oppression of Pharaoh,  
43. How he had wrought his signs in Egypt, and his wonders in the field of Zoan;  
Paraphrase. 43. And wrought such miraculous signal judgements on the Egyptians.  
44. And had turned their rivers into blood, and their floods that they could not drink.  
Paraphrase. 44. Such was the turning all their rivers and springs into blood, and so leaving them no water to drink, Exod. 7.21.  
45. He sent 
‖ mixture●  divers sorts of flies among them, which devoured them, and frogs which destroyed them.  
Paraphrase. 45. Such the mixed multitude of noxious creatures, Exod. 8.21. such the frogs, Exod. 8.5.  
46. He gave also their increase unto the 
† consume▪  Caterpillar, and their labour unto the Locust.  
Paraphrase. 46. Such the Locusts, Exod. 10.4. which devoured the fruit of their ground, for which they had laid out their seed and labour, and by this means lost all their expected harvest.  
47. He destroyed their vines with hail, and their sycomore-trees with 
* congealed rain.  frost.  
48. He gave up their cattle also to the hail, and their flocks to 
‖ coals of fire, see note i.  hot thunderbolts.  
Paraphrase. 47, 48. Such the plague of hail and fire mixed together, Exod. 9.22. which destroyed and burnt up their trees, and whole flocks of cattle.  
49. He cast upon them the fierceness of his anger, wrath, and indignation and trouble, 
† the—  by sending evil angels among them.  
Paraphrase. 49. Such was that great expression of his highest displeasure, and that forest plague to them, the sending the destroyer into every house of the Egyptians, Exod. 12.23, 29. a multitude of angels, ministers of his wrath.  
50. He 
* weighed  made a way to his anger, he spared not their soul from death, but gave their 
‖ cattle▪  life over to the pestilence:  
Paraphrase. 50▪ 51. Which executed his vengeance with great discretion on the very lives both of man and beast's of the Egyptians; sent a sore disease among them, which destroyed all the firstborn both of men and cattle, through all their dwellings; not one meanwhile of the Israelites being involved in it. (See note k.) Thus dealt he with that people (which sprang from Cham by Mizraim) when they opposed his power, and oppressed his chosen people.  
51. And smote all the first born in Egypt, the chief of their strength in the tabernacles of Ham.  
52. But made his own people to go forth like sheep, and guided them in the wilderness like a flock.  
Paraphrase. 52. Whereas his mercy, and care, and signally favourable providence attended the children of Israel, both in their passage from Egypt, and journeying through the wilderness, went before them in a remarkable manner, in a pillar of cloud and fire, conducting them day and night, as a shepherd going before his flock leads them into their pastures; and continually waited over them, and provided supplies for all their wants.  
53. And he led them on safely, so that they feared not: but the sea overwhelmed their enemies.  
Paraphrase. 53. And the same sea that gave them a safe and fearless passage, as soon as they were gone, returned violently, and drowned all their enemies that pursued them.  
54. And he brought them to the 
† mountain  border of his sanctuary, 
* this mountain his right hand hath  even to the mountain which his right hand had purchased.  
Paraphrase. 54. And the same conduct of his special providence hath he afforded them from time to time, till at the last he hath brought them to the possession of mount Zion, where now his worship is set up; a place of special strength taken from the Jebusites by David, through that victorious overruling hand of Gods, which obtained this conquest for him.  
55. He cast out the heathen also before them, and divided them 
‖ by line for an inheritance.  an inheritance by line, and made the tribes of Israel to dwell in their tents.  
Paraphrase. 55. Thus when they entered Canaan the whole work was Gods, first in dispossessing the heathen inhabitants, then in appointing their lands to be by Joshua divided among the tribes of Israel, and then giving them a quiet and safe possession of them.  
56. Yet they tempted and provoked the most high God, and kept not his testimonies,  
Paraphrase. 56. But all Gods wonderful mercies had no effect on them; whilst he thus obliged them, they still disinherited him, and thereby, and by their obstinate unruliness and disobedience, extremely provoked his displeasure.  
57 But turned back and dealt unfaithfully, like their fathers, they were turned aside like a deceitful bow.  
Paraphrase. 57 As they which were brought out from Egypt did frequently apostatise from God, and wished themselves back in Egypt again, and never were sincere in their affections to, and their service of God; so did they continue to do, when they were settled in Canaan, they fell off from God, Deut. 22.15, 18. and at every turn diverted to Idolworship, and cannot be more fitly compared than to a crooked bow, which never sends the arrows to the mark to which they are directed; professing the service of God, and styling themselves his people, all their actions were quite contrary to what he required and expected from them.  
58. For they provoked him to anger with their high places, and moved him to jealousy with their graven images.  
Paraphrase. 58. They foully fell into the highest and grossest sins of idolatry and superstition, worshipping false Gods, i. e. devils or evil spirits, and images of the heathen in high places, where altars were erected, and sacrifices offered to them, Deut. 32.16, 17.  
59 When God heard this he was wroth, and greatly abhorred Israel.  
Paraphrase. 59 This could not choose but provoke God's displeasure in a very high degree. And so indeed it did: And the effect of it was,  
60. So that he forsook the tabernacle in Shilo, the tent which is placed among men;  
Paraphrase. 60. That God assisted not their armies, but permitted the Philistims to rout them, and carry away the Ark, 1 Sam. 4.10, 11. that Tabernacle which God had pitched among that people for himself to dwell in, and so to conduct them and protect them.  
61. And delivered his strength into captivity, and his glory into the enemy's hand.  
Paraphrase. 61. And thus by Gods chastising hand, did the greatest and most professed enemies of God, the Idolatrous Philistims, take possession of that Ark, wherein God was wont most powerfully and gloriously to exhibit himself to his people.  
62. He gave his people also unto the sword, and was wroth with his inheritance.  
Paraphrase. 62. In that rout thirty thousand of the people were slaughtered, (an evidence of his great wrath against them.)  
63. The fire consumed their young men, and their maidens were not 
† celebrated.  given in marriage.  
Paraphrase. 63. And among them the choicest flower of their youth, by whom their families were to have been supported, and the people multiplied.  
64. Their priests fell by the sword, and their widows made no lamentation.  
Paraphrase. 64. And withal Hophni and Phinehas were slain, 1 Sam. 4.11. and the wife of Phinehas fell in travel for grief, and did not long survive him, v. 20.  
65. Then the Lord awaked as one out of sleep, and like a mighty man that 
* rouseth himself from wine.  shouteth by reason of wine:  
Paraphrase. 65. This sad calamity was as an evident token that God had been sore displeased, and withdrawn his protections from his people, that he did no more espouse their cause, or go out with their armies, or conduct and assist them, than a General doth when he is asleep, or the most puissant Warrior when his senses are fast bound with wine. Yet at length, as he that was asleep awakes, and he that was overcome with wine returns to his senses again, so did God again return in mercy to his people, and in the exercise of his sovereign power, which he was now pleased to show forth for them against their enemies;  
66. And he smote his enemies in the hinder parts, he put them to a perpetual reproach.  
Paraphrase. 66. Pursuing the Philistims with his plagues, who had taken the Ark, (not only destroying of Dagon, but farther) smiting them with emrod's, a reproachful disease, and that which assured them that God's wrath was against them whosoever detained the Ark, 1 Sam. 5.7, 8.9. and the memorial of this plague, the five golden emrod's and five golden mice, continued as testimonies of this, c. 6.4. and .11. and a stone was set up for the remembrance of it, c. 6.18. to the great reproach of the Philistims, and the magnifying of God's power.  
67. Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim.  
68 But chose the tribe of Judah, the mount Zion which he loved.  
Paraphrase. 67, 68 And the Ark being thus returned to Kiriath-jearim, 1 Sam. 7.1. and there continued all the time of Samuel and Saul. David fetched it from thence, 2 Sam. 6.2. and leaving it a while at the house of Obed-Edom, at length by the appointment of God, he brought it up to Jerusalem the Metropolis of Judaea, and there placed it in Mount Zion, the place which God preferred both before Shiloh, a city in the tribe of Ephraim, one of joseph's sons, where before it was, and before all other places.  
69. And he built his Sanctuary like high palaces, like the earth which he established for ever.  
Paraphrase. 69. And there a structure was built on the top of the hill, where the Ark was put as in a most conspicuous place; and though it were built so high, yet was it so firmly pitched, that it should not fear that the most violent storms should be able to beat it down. (An eminent type of the Church of Christ, conspicuous and durable, by force of that promise, that the gates of Hades should not prevail against it.)  
70. He chose David also his servant, and took him from the sheepfolds;  
71. From 
‖ behind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  following the 
† or, 〈◊〉 owes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ewes great with young, he brought him to feed Jacob his people and Israel his inheritance.  
Paraphrase. 70, 71. And as Zion in the Metropolis of Judah was the chosen place for his Ark, so was David also of that tribe, taken from the mean trade of a shepherd, to be the King of all the tribes of Israel and Judah.  
72. So he fed them according to the integrity of his heart, and guided them by the skilfulness of his hands.  
Paraphrase. 72. And this faithful servant of his governed his people with great uprightness and skill, being a very just and wise manager of all affairs that were entrusted to him.  

Annotations on Psal. LXXVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Stubborn and rebellious] The difference and distinct importance of thete two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be here observed, the former fitly rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, crooked, or perverse, those that the New Testament dialect styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disobedient, those against whom God's oath was, that they should not enter into his rest, Heb. 3.19. the murmuring Israelites, who were all excluded Canaan. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is the actual Apostate, the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, provoking, from whence the Apostle hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 3.16. Some when they had heard provoked, i. e. apostatised in heart, and desired to cast off all obedience to God's Law, referred to v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in apostatising from the living God to their Egyptian Idols. Thus is Apostasy styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gall of bitterness, Act. 8.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a root of bitterness, Heb. 12.15. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so frequently discoursed of by the Talmudists, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostates. In the end of this verse, where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we, with the Chaldee and LXXII. render, whose spirit was not steadfast with God, the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confided not in the God of its spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a masculine verb: and thus indeed the sense will very well bear, and the change of genders is not unusual, and God is frequently known by that title, the God of the spirits of all flesh, see Num. 16.22.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Carrying bows] Of the Ephraimites 'tis here said that being armed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shooting with bows, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast, or dart, or shoot, they turned back in the day of battle. Of their being archers we have an intimation Gen. 49.24. where in jacob's blessing of Joseph, the father of Ephraim, it is said, his bow abode in strength, etc. But of their cowardly flight, the Scholion of Kimchi may deserve to be considered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this was done, saith he, in the wilderness, in the desert it was that they were put to flight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. and although the story be not mentioned in the law, or books of Moses, yet it is written in the books of the Chronicles, viz. 1 Chron. 7.21. where on occasion of Zabad the Ephraimite, and Shutelah, and Ezer, and Elead, it is added, whom the men of Gath that were born in that land slew, because, etc. and Ephraim their father mourned many days, and his brethren came to comfort him. The manner of this relation shows, that it was a very sad and considerable slaughter, and the greatness of it Kimchi collects probably, by comparing the sum of the Ephraimites, Num. 2.19. when they came out of Egypt; with that of them in the plains of Moab, Num. 26.37. In the former, the host of the Ephraimites was 40500, in the latter but 32500, eight thousand short, whereas in that space the other tribes were considerably increased. And to this flight, and defeat, and slaughter, an effect of their cowardice and unbelief, and want of dependence on God, the Psalmist here refers most probably.  
V. 12. Zoan] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a city in Egypt,  Numb. 13.22. though it be not set down in the story in Exodus, is twice specified by the writer of this Psalm, here, and v. 43. as the scene wherein the wondrous works were wrought on Pharaoh by Moses; either because really the first and principal of the miracles were showed Pharaoh there, this city being the seat of the King, and a most ancient city, as appears by the expression used of Hebron, Num. 13.22. where to set out the antiquity of that city, where Abraham the tenth from Noah dwelled, 'tis said, that it was built seven years before Zoan in Egypt; or perhaps only in poetical style, as the field or country of Zoan, is all one with the land of Egypt, foregoing. Thus in other prophetic writings, when judgements are threatened, in stead of Egypt sometimes we find Zoan alone, Isa. 19.11. where the Princes of Zoan are all one with the wise Counsellors of Pharaoh: sometimes the Princes of Zoan, with the addition of some other city, as v. 13. the Princes of Zoan, the Princes of Noph, i. e. again, the Counsellors of that Kingdom, which, as it there follows, have seduced Egypt, brought the whole nation to ruin. So Isai. 30.4. where they send to Egypt for relief, 'tis said their Princes were at Zoan, their Ambassadors at Hanes. But elsewhere, Ezek. 30.13. etc. we have a larger enumeration of many cities of Egypt, Noph, Pathros, Zoan, No, Sin, Aven, Phibeseth, Tehaphnehes, all to express the same thing, the land of Egypt, (after the manner of the Hebrews) by some one or two, or more cities of it. For Zoan the Chaldee and LXXII. and Latin read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanis, which certainly is but a light change from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the צ, as 'tis ordinary, being turned into T, and the ע left out. Of this saith Stephanus Byzant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the name of a great city of Egypt.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. Lust] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul is generally set to signify the sensitive or animal faculty, as that is distinguished from the spirit, the upper or rational faculty. And so here, when their wants were abundantly supplied, and yet they remained unsatisfied and querulous, it is fitly said, that they demanded meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their souls; i e. not for their real wants, which they might rationally desire to have supplied, but for their fancies, their sensitive and carnal appetites, not restrained by reason. Thus the Jewish Arab took it, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without need. And this in the story Num. 11.4. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusted a lust, and so here v. 29, 30. and accordingly in sense it is not unfitly here rendered by our English, meat for their lust.  
V. 25. Angel's] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong or robustuous, is appliable to any creature that is such, oxen, horses, soldiers, and may here not improbably refer to the Israelites groundless complaint against the Manna, as thin light food, assuring us that it was meat for the healthiest appetite, noble food, saith the Jewish Arab; and accordingly they were said with it (as athletae) to saturity, as it follows in this verse; and v. 31. the wrath of God fell on the fattest of them, their murmurings being most unexcusable. But besides this the word being used first of God, may be here secundarily applied either to heaven, or therein to the Angels, and so it is taken by all the ancient Interpreters; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bread of Angels, say the LXXII. and all the rest accord; the bread of heaven, saith Abu Walid, and Kimchi. As for the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread of Angels, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (who we know neither eat nor drink) the Chaldee gives a full account of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the food that descends from the dwelling of Angels, and so it signifies no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheat or corn of heaven, v. 24. only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corn relates only to the matter of it, whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds the dressing of it, which without question is the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeparavit, and accordingly is rendered by the author of the book of Wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 16.20. bread prepared from heaven, as an explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the food of Angels preceding there. Of this 'tis here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is capable of a double interpretation; either that man eat that food which was brought by Angels, as a special dignity to the murmuring Israelites, to be so royally attended; or else that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies quilibet, every one, and is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isai. 36.16. so here every one did eat, in reference to the great abundance of this manna, as it follows, he sent them meat to the full.  
V. 34. When he slew them] The full and clear importance of these 6. verses from the beginning of verse 34. to the end of verse. 39 will be best fetched from the various acception of the particle י, which is sometimes copulative, and then must be rendered and; sometimes is the note of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, introducing the latter part of a disjunctive or comparative speech, and then is sometimes best rendered yet, sometimes than. If the period begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or if, than ו that introduceth the latter part must be rendered then: If the period being begun thus consist of many members, one involved in the other by way of parenthesis, and ו be still continued as the means of connecting them, than they will best be rendered by though and yet. And so it is most probably here. For there being very many parts of this period, each of them begun with ו, the context directs to carry the sense suspended for the four former verses 34, 35, 36, 37. and to begin the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 38. after this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— If, or, when he killed them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they sought him, and returned— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remembered— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they flattered him with their mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with their tongues lied unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their heart was not right with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were not faithful in his Covenant: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best begin) Yet he being merciful, or compassionate, forgave their iniquity— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remembered that they were but flesh— And then here is a full and excellent description of God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, long-suffering to a provoking nation, not cutting them off presently in every of their rebellions; because if he doth thus, there is a total dispatch or end of them, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animal spirit, or breath in their nostrils being once taken away, returneth not again:) but often chastising them, destroying some for their murmurings and provocations, and upon the but seeming reformation of the rest, though he see it be not sincere, yet interposing mercy and compassion, not proceeding to utter destruction of them, but still giving them time to repent sincerely, at least permitting them to live, and beget others that may be more tractable and obedient, and capable of the promised Canaan. And this exactly was the course taken by God with the people of Israel, punishing the provokers, and not permitting any of them to come into Canaan, but yet taking them away by such degrees, that their sons came up in their steads, and at length possessed that which was justly denied their Fathers.  
V. 45. Divers sorts of flies] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and Exod. 8.21. and Psal. 105.31. the title of one of the plagues that fell on the Egyptians; and it is not certain what is meant by it. The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mixture of living creatures of the wood, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixture (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit) which the interpreter rendering muscas caninas, did certainly but divine, and take his rendering of the Syriack from the LXXII. For thus do our copies of the LXXII. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dog-fly, or terrible bitting fly. But S. Jerome ad Suniam & Fretellam saith, it is to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence the Latin hath coenomyiam, a● Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word, I suppose, comprehends all creatures of equivocal generation, which so frequently change from reptil to flying, and back again, that they are more fitly expressed by some common word as mixtures, or the like, than of animals of any distinct species, unless it be that of insectiles, of which every year seems to bring forth variety; of which Ulysses Aldrovandus hath written very accurately.  
V. 46. The Caterpillar] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumpsit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies any kind of vermin that consumes or devours the fruit of the ground, and is here set not a several species from the locust following, but (by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two words to signify one thing) to join with that, and signify the consuming locust, or the locust which is such a consumer (just as v. 47. two words are used to signify but one thing, the plague of the hail, see note g.) For beside the locust Exod. 10.4. there is no several plague to which this of the consumer can be affixed. The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin arugo, because as the rust eats and consumes metals, so the locust doth corn or fruits, Exod. 10.5.  
V. 47. Frost] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hail, or congealed rain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also, saith Kimchi, ●iting R. Saadias' that renders it in Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as doth Abu Walid, also, and the Jewish Arab) whether that be a kind of hoar frost, or of hail; and so both together signify but one thing, the plague of hail. Exod. 9.22. with which there being fire mixed, that is here added to the mention thereof, v. 48. under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fires: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the fire simply, say the LXXII. (see note on Psal. 76. a.) but the Chaldee with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby denoting some matter wherein the fire was, to distinguish it from the bare flash of lightning, which is but the air inflamed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 49. By sending evil Angels] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send, is no more than sending or immission, and being joined by way of apposition to the precedents, wrath and indignation and trouble, denotes most fitly the particular judgement to which those severe titles are affixed, the destroying of the firstborn, which was wrought by immission of so many Asmodei or evil angels. Thus the Chaldee reads, wrath and extermination and distress, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. which were sent by the hands of evil angels; so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a message by evil angels; the weapons of evil Angels, saith Abu Walid; by sending Angels of punishment, punishing Angels, or by the message of punishing Angels, saith the Jewish Arab. Aben Ezra here fancies the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Moses and Aaron, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as messengers of evil to Pharaoh, (when they afore hand denounced them to him) as when Ahijah the Prophet makes use of the like phrase, when Jeroboams wife came to him to inquire concerning her son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a messenger to thee of hard things, 1 King. 14.6. But the former is the more probable meaning of the words, and exactly agreeable to the story Exod. 12.23. where it is said, the Lord will pass through to smite the Egyptians, etc. where the Lords passing must denote the ministry of his Angels; and so it follows there, in reference to the Israelites, The Lord will not suffer the destroyer (the evil angels here) to come into your houses to smite you. Whereby we may better understand the full meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of ver. 50. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to librate, to weigh, to direct exactly) he weighed out, or exactly directed the way to his wrath. For so in those latter plagues God separated between the Israelites and the Egyptians, especially in that of the slaughter of the firstborn.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 50. Their life] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by all the ancient interpreters rendered in the notion of their cattle: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the LXXII. jumenta eorum the Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack, all to the same sense, their cattle; so the Jewish Arab, their beasts, or living creatures, referring to that part of the plague on their firstborn, which fell not only upon the men, but upon the cattle, Exod. 12.29.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 51. Strength] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengths, from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for robur (of which there be several examples, Gen. 49.3. Deut. 21.17. Hos. 12.3, 8. Psal. 105.36. Isa. 40.25, 28. Prov. 11.7.) is yet by the Chaldee rendered here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their labour, as if it belonged to the fruits of their ground, produced by their labour, and so by the LXXII. and Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laboris corum, their labour, from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doluit. But the Syriack have departed from them, and pitched on the right rendering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of their strength, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; every firstborn of theirs: and accordingly the Chaldee on Psal. 106.36. a place exactly parallel to this, renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their strength.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 54. Borders] from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terminavit, to bound or limit, the Arabs use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an high mountain, because such are generally the boundaries of nations, and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that pertains to the mountains. This is an argument that thus anciently the word was used in Hebrew, of which the Arabic is but a dialect. And so it seems to signify here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the border, but the mountain or hill of his sanctuary, viz. mount Zion, where the Ark was now fixed. For thus the next words enforce, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mountain his right hand hath purchased: which must needs belong as the relative to this antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so conclude that and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mountain to be the same.  
V. 55. An inheritance] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidit, to fall, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is the use of the word for dividing, because as the lot fell, so the division was made. So Judg. 18.1. the Danites sought them an inheritance, for unto that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had not fallen to them among the tribes; where the Chaldee reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided. So Numb. 34.2. this is the land which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall fall to you (the Chaldee again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be divided to you) for an inheritance. So Josh. 13.6. Only cast it, or make it fall (in Hiphil) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee, divide it unto the Israelites for an inheritance; the same that v. 7. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide it. So Josh. 23.4. Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have cast, i. e. divided to you these nations. By these (especially last) uses of the phrase, we may best resolve the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and he made them fall, i. e. divided the nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as in Joshuah) immediately foregoing; and this was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the line, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (as inheritances or possessions are ordinarily divided by measuring lines) and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance or possession, as in Joshua the phrase was. By this 'tis clear what the rendering must be, viz. this, He divided them by line for an inheritance, and then fitly follows, and made the tribes of Israel to dwell in their tents, i. e. in the tents or dwelling places of these nations, whom, i. e. whose land he thus divided among the Israelites, to every tribe a set portion of it.  
V. 63. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Given in marriage] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise and celebrate, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marriage song, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriages, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wedding house; and so proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (spoken of virgins here) they were not celebrated with verses and dances and Epithalamia, to signify that they died unmarried, and that, as an effect of the destruction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their choice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or their young, the flower of their youth. The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were not praised. The LXXII. in proportion v. 64. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bewailed them not, as in the active, taking it for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mourning song; but the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were ravished, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapuit, discerpsit, by that, I suppose, designing to express the same thing that the Hebrew meant, such rapes being not accompanied with the honourable nuptial rites. These wedding-songs were likewise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Job 36.11. They shall spend their years in pleasure; the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in marriage-songs.  
V. 65. Shouteth] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamavit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to cry out or make a loud noise, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, one that makes a noise, and thereby rouses and awakes himself; and so here spoken of a giant, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from wine joined with it, it denotes his awaking out of a deep sleep, such as wine had caused. Thus the ancient Interpreters understood it. The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that opens his eyes or ears, awakes, returns to himself, grows sober again. So the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a mighty man that hath been drunk with wine, i. e. who having been overcome by wine, now awakes out of that drunkenness: and so the Syriack, and as a giant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath shaken off his wine, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussit, to shake off. And thus it best corresponds to the former part of the verse, of his awaking as out of sleep, with which the shouting by reason of wine, making a drunken or rude noise, bears no proportion.  
V. 69. Like high palaces] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as high or lofty buildings; so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on high: but the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the born of an Unicorn, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unicorns; and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as of unicorns, making this of the tabernacle on the top of mount Zion, to be as the horn on the head of the Unicorn. The Jewish Arab Interpreter reads firmly as the heavens.    

The Seventy Ninth PSALM.  
A Psalm of Asaph.  
Paraphrase. The seventy ninth Psalm is spent wholly in a view of some great calamity befalling the congregation of the Jews; not so probably the taking of the Ark by the Philistims, (which was not then at Jerusalem, v. 1. but at Shiloh, 1 Sam. 4.4. as the destroying the Temple in the times of Nebuchadonosor. It was composed by Asaph, either the Recorder in David's time, and then it was predication. (see note on Psal. 73. a.) or by some other of that name, and then it might be history. It was fitted, as Psal. 74. for the Church in any time of persecution.  
1. O God, the heathen are come into thine inheritance; thy holy Temple have they defiled, and laid Jerusalem on heaps.  
Paraphrase. 1. O blessed Lord, thy displeasure is heavy upon us, 〈◊〉 an effect and evidence of that, a multitude of wicked men, the professed enemies of thee and thy service, have 〈◊〉 ●d this people that are called by thy Name, and owned by thee in a special manner: And in this invasion they 〈…〉 spared that place set apart on purpose for thy service, and the exhibition of thy divine presence, but have foully violated and profaned it, and laid waste the whole city wherein it is situate.  
2. The dead bodies of thy servants have they given to be meat to the fouls of the heavens, the flesh of thy saints unto the beasts of the earth.  
3. Their blood have they shed like water round about Jerusalem, and there was none to bury them.  
Paraphrase. 2, 3. At other times in common calamities, some special servants of thine have been exempted, Noah from the deluge, Lot from the overthrow of Sodom, see Ezek. 14.14.) but now thy chosen people, set apart by thine own appointment, as thy subjects and servants, have all without any discrimination been slain in the field, slaughtered in great abundance, their bodies neglected and left unburied, so that the wild beasts and fowls have fed on them, and their blood poured out most barbarously, and running down in streams through the streets of Jerusalem.  
4. We are become a reproach to our neighbours, a scorn and derision to them that are round about us.  
Paraphrase. 4. They that formerly looked on us with reverence, as a people guarded and secured by thy protection, do now deride and scorn us, and upbraid us with our calamities, and the trust which we still repose in God, when we are forsaken by him.  
5. How long, Lord, wilt thou be angry, for ever? shall thy jealousy burn like fire?  
Paraphrase. 5. Blessed Lord, be thou pleased in thine own time at length favourably to return to us, and not to pour out thy fiercest wrath, and destroy us utterly.  
6. Pour out thy wrath upon the heathen that have not known thee, and upon the Kingdoms that have not called upon thy name.  
Paraphrase. 6. Those that have thus butchered us are aliens from thee, neither know thy laws, nor acknowledge thee to be their God, and consequently never worship nor pray unto thee. 'Twill not be strange for thy heaviest punishments to light on them, as on thy professed enemies: O let them not fall on us, who profess to be thy servants.  
7. For they have devoured Jacob, and laid waste his dwelling-place.  
Paraphrase. 7. Beside their heathen sins of Idolatry and all impiety, it cannot but be a great addition to their guilts, a kind of sacrilege and violation of thee, that they have invaded and wasted this land of thine, which thou hast given to the posterity of thy chosen special servants, Abraham and Isaac and Jacob, with whom thou hast entered into Covenant that thou wilt be their God, and they thy people.  
8. O remember not against us 
‖ old  former iniquities; 
† make haste, let thy compassions prevent us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let thy tender mercies speedily prevent us, for we are brought very low.  
Paraphrase. 8. 'Tis certain, our continued obstinacies and rebellions against thee, from the beginning of our being a nation to this time, have most justly brought down thy judgements on us; and if to our present provocations thou add the multitude of our old abominations, that of the golden calf, etc. we can expect nothing but utter desolation and destruction. O be pleased not to lay them to our charge, heap not all our Ancestors idolatries and rebellions upon our shoulders, lest we, that have a full weight of our own, be ascertained to sink and be drowned under them. We are now very sore afflicted and distressed, O do thou make all speed to return to us; Our miseries have fully qualified us for thy seasonable mercies, O be thou graciously pleased to interpose them for us, and rescue us out of our present captivation.  
9 Help us, O God of our salvation, for the glory of thy name, and deliver us, and purge away our sins for thy name's sake.  
Paraphrase. 9 Thou, O God, art our only redeemer and deliverer, be thou graciously pleased to relieve and rescue us, and thereby to show forth the glory of thy power and mercy, and all thy divine attributes. O free us from the effects of thy displeasure due to our sins, be thou graciously reconciled to us. And this we beg and hope, upon no other enforcement but that of thine own mercy, promised to those that make their humble addresses to thee, and of thine honour, which seems to be concerned in the preserving thine own people.  
10. Wherefore should the heathen say, Where is their God? let 
* the revenge— be known— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  him be known among the heathen in our sight by the revenge of the blood of thy servants which is shed.  
Paraphrase. 10. If thou do not interpose for our relief, the idolatrous nations will resolve that our God is not able to defend us, and so reproach and blaspheme thee. Be thou therefore pleased to show forth thy power in relieving us, and requiring our blood at the hands of those which have most unjustly destroyed us, that not only we may be delivered by thee, but our oppressors, thy enemies may be taught to fear thee, by beholding thy power and justice in thy signal vengeance on them.  
11. Let the sighing of the prisoner come before thee: according to the greatness of thy 
‖ arm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  power preserve thou those that are appointed to die.  
Paraphrase. 11. Many of us are now in bands ready for the sentence of death, whensoever these tyrannical enemies please; O thou that art the refuge of all such, be thou pleased, in answer to our saddest moans, seasonably to interpose for our preservation.  
12. And render unto our neighbours sevenfold into their bosom, their reproach 
† the reproach of them who have—  wherewith they have reproached thee, O Lord.  
Paraphrase. 12. To repay all those injuries and contumelies, in thy just measure of retaliation, to all those that have oppressed and contumeliously handled us, and so to own us as our patron and advocate.  
13. So we thy people and sheep of thy pasture will give thee thanks for ever, we will show forth thy praise to all generations.  
Paraphrase. 13. For this timely interposition of thine, O Lord, our constant acknowledgements and commemorations of thy mercies shall be our perpetual tribute through all ages, our posterity to all successions joining with us in that payment.  

Annotations of Psal. LXXIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Heaps] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblique or crooked (or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being itself ●heme) signifies heaps. So Mic. 1.6. I will ma●●aria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an heap; the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for heaps, though here by way of paraphrase they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a desolation; and so the Syriack also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolate. The LXXII. here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for an hoard of ripe fruit, because that is wont to be laid in heaps; which the Latin reads, I suppose to the same sense, in pomorum custodiam, for the keeping of apples, or for a place where apples are kept. But the original seems to refer to one sort of heaps, that of graves, which are made by aggestion or casting up of earth, to cover the dead body that lies under. So Job 30.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the grave. And this is here fitly applied to Jerusalem, the stately buildings whereof underwent the same destruction with the inhabitants; it was before their dwelling place, it is now their Sepulchre, the whole city is turned into several tombs or monumental heaps. Abu Walid ascribes to the word the notion of desolations, and wastes, and so the Jewish Arab.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Former iniquities] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may probably here have a special reference to those first sins, which this people had been guilty of after their coming out Egypt. Such was their Idolatry in the Golden calf. Of that God tells them Exod. 32.34. In the day that I visit, I will visit their sin upon them, viz. this sin of theirs. Accordingly the Jews have a received maxim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no visitation, in which there is not some visitation of, or infliction for the calf. To this the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head or feet) seems to incline, and so doth the Chaldee, which renders it our iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were from the beginning; and the LXXII. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ those that were from the beginning) are to the same sense; and so the Syriack by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our old sins, and the vulgars' Antiquarum, their ancient sins.  
V. 10. Let him be known] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscatur, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let be known, is to be connected to the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge, and not to the Name of God preceding, is agreed on by the ancient Interpreters. So the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— And let the revenge of the blood of thy servants which is poured out be known among the heathen before our eyes. So the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the avenging or inquisition be known among the nations in our sight. And so may the Chaldee be rendered also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let the avenging of the blood of thy servants be manifested among the people, that we may see it. And so the others also.  
V. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Reproach] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most fitly belongs here to the persons foregoing, viz. our neighbours, and not to the reproach, thus, Render our neighbours seven fold into their bosom, i. e. as they have dealt with us, so do thou deal with them, return to them seven fold, by way of punishment, for all their oppressions and injuries done to us: then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reproach of them which have reproached the●e, O Lord, i. e. repay or return reproach, and (from the former words) seven times as much reproach, to them which have reproached thee, O Lord. Thus the Chaldee their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered, who have reproached— and so the Interlinear reads probrum eorum qui affecerunt te probris, the reproach of them that reproached thee.    

The Eightieth PSALM.  
TO the chief Musician upon 
‖ the he●●▪ chord of the testimony, see note on Psal. 40. b  Shushannim Eduth, A Psalm of Asaph.  
Paraphrase. The eightieth Psalm is a complaint of the troubles of God's Church and people, probably in time of captivity, or by way of prediction of it, and prayer for release from them. 'Twas composed by Asaph, and committed to the Praefect of the Music, to be sung to the six-stringed instrument that waited on the Ark, or that was used in the sacred commemorations and festivities.  
1. Give ear, O thou shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the Cherubims shine forth.  
Paraphrase. 1. Harken, O Lord, unto our prayers: Thou art the great governor and defender of thy people, and conductest them in all their ways, thou givest responses from the oracle, and exhibitest thyself by the ministry of thy holy Angels to those that make their addresses to thee in thy sanctuary, thou revealest thy will to them, and grantest their petitions; O be thou thus graciously pleased to exhibit and manifest thyself to us at this time.  
2. Before Ephraim, Benjamin and Manasses, stir up thyself, and come and save us.  
Paraphrase. 2. Thou once goest along with the Israelites in their march from Egypt to Canaan, the three tribes of Ephraim, Benjamin and Manasses next following the Ark of thy presence, and then thou didst deliver us from all our assailants; O let us all now, in like manner as then, the tribes of Israel and Judah (both carried away captive, the one under 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Psalm concerning the Assyrian. LXXII. in the title.  Salmanasar, the other under Nebuchadonosor) receive deliverance and redemption from thee.  
3. Turn us again, O God, and cause thy face to shine, and we shall be saved.  
Paraphrase. 3. Be thou pleased to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reduce us from our captivity, Chald.  return our captivity, and restore thy favour and loving kindness towards us, else there is no possibility of relief to be hoped for by us.  
4. O Lord God of hosts, how long wilt thou be angry 
† at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  against the prayer of thy people?  
Paraphrase. 4. We address ourselves to thee, as to the supreme Commander of all the hosts of Angels, the only Monarch and Governor of heaven and earth, from thee alone we beseech deliverance; but thou rejectest our prayers, and continuest the evidences of thy displeasure: Lord, be thou at length pleased to be reconciled to us.  
5. Thou feedest them with the bread of 
* weeping  tears, and givest them tears to drink in great measure.  
Paraphrase. 5. We are in continual sorrow and distress, and that of the heaviest sort, shut out and deprived of thy presence, and have no degree of comfort or refreshment but our lamentations.  
6. Thou makest us a strife unto our neighbours, and our enemies laugh among themselves.  
Paraphrase. 6. Thou permittest our neighbours that hate us, Edu●aeans, etc. Psal. 83.6. (see note c.) to add their load to our pressures, to assault and invade us, and that successfully, to rejoice and triumph over us.  
7. Turn us again, O God of hosts, and cause thy face to shine, and we shall be saved.  
Paraphrase. 7. In this sad conjuncture we have none but thee to flee unto for relief; O be thou pleased to show thyself to us in thy power and majesty, to rescue us from this captive forlorn state, and restore us to thy favour and mercy, to return our captivity, v. 13. and then our neighbour's triumphs and depraedations shall be at an end, than it shall be well with us, who are otherwise in a most deplorable condition.  
8. Thou hast brought a vine out of Egypt, thou hast cast out the heathen and planted it.  
9 Thou 
‖ lookedst out, or preparedst the soil before it.  preparedst room before it, and didst cause it to take deep root, and it filled the land.  
10. The hills were covered with the shadow of it, and the 
† stately cedars with the branches thereof.  boughs thereof were like the goodly cedars.  
11. She sent out her boughs unto the sea, and her branches unto the river.  
Paraphrase. 8, 9, 10, 11. Thou hast brought this people out of the bondage of Egypt to the most fertile and prosperous land, that where the Canaanites, etc. inhabited, as when a vine is transplanted from a most barren to a most fruitful soil, the side of an hill; etc. and there, as it is the manner of planters to dress and prepare the soil exactly, that it may speedily and happily take root, and spread and cover the ground, and the boughs of it being supported with props or trees, grow into a great height and ●th, so didst thou fit the land for their quiet and peace and fertility, and plentiful multiplying, by removing the old inhabitants, and leaving all to their enjoying, and accordingly they very soon prospered as into a very powerful and victorious, so into a very large and numerous nation, extending itself on the West to the Mediterranean sea, and on the East to Euphrates.  
12. Why hast thou then broken down her hedges, so that all they that pass by the way do pluck her?  
13. The boar out of the wood doth waste it, and the wild beast of the field doth devour it.  
Paraphrase. 12, 13. But now as when the hedge of a vineyard is broken down, all passengers come freely in, and gather the fruits, and the rude swine and other wild beasts break in, and tear and root up all that is planted there; so is it with us, thy protection which was our only defence being withdrawn for our sins, the heathen nations round about us (see note c. on Psal. 83.) together with the Kings of Assyria and Babylon, those potent tyrants, break in upon us, carry away all our wealth, and even root us out from our dwellings, carry us as captive servants into their own lands.  
14. Return, we beseech thee, O Lord of hosts, look down from heaven, and behold and visit this vine.  
15. And the 
* root, or plant.  vineyard which thy right hand hath planted, and the branch which thou madest strong for thyself.  
Paraphrase. 14, 15. Lord, in this extremity be thou pleased to interpose thy power for us, to be graciously reconciled to us, and in favour to behold this poor captive people, and Temple, which thine especial providence hath built and supported so long, the place of thy especial residence among us.  
16. 
‖ being cut down it is burnt with fire; they shall perish, (see note c.)  It is burnt with fire, it is cut down: they perish at the rebuke of thy countenance.  
Paraphrase. 16. For since upon our provoking sins thou hast withdrawn thy mercy from us, the enemies have broken in and burnt our Temple, and if thou still continue thy wrath, both people and Temple will be utterly consumed.  
17. Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.  
Paraphrase. 17. We have none therefore but thee to whom we may flee for succour, who art justly displeased with us. Yet, O Lord, it is thou which hast set our King over us, thy special grace and providence, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— to whom thou hast sworn with thy right hand, Chald.  thy oath made to David and his seed, by which the power is vested on him; though he be but a man, he is yet set up and established by thee, in thy stead to administer justice among us: O be thou favourably pleased to deliver and rescue him out of all the calamities that are fallen upon him.  
18. So will not we go back from thee: quicken us and we will call upon thy Name.  
Paraphrase. 18. And this shall be the greatest obligation on us from thee, for ever to cleave fast to thee in the most obediential reliance: Thy restoring of us shall be sure to be answered by our constant returns of prayers and praises.  
19 Turn us again, O Lord God of hosts; cause thy face to shine, and we shall be saved.  
Paraphrase. 19 This therefore is the burden of our song, the sum of our reiterated request to thee, that as thou hast an immense host and many legions of Angels ready pressed for thy service, which can the next minute perfect any the vastest enterprise to which thou shalt assign them, so thou wilt at length return our captivity, restore thyself to thy wont favour and old mercies, cast some beams of thy gracious countenance, evidences of thy being reconciled to us, and then we shall certainly be released out of all our afflictions, and till than we have no humane hope of the least respite.  

Annotations on Psalm LXXX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Before Ephraim, etc.] What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Ephraim, and why Ephraim, Benjamin, and Manasses, and no other are here named, must be learned from the order of the Israelites march in the Wilderness, Num. 2. For there, next after the Ark, the pledge of God's special presence and assistance, did these three tribes follow, Then the Tabernacle of the congregation shall set forward, etc. v. 17. On the West side (i. e. next behind it) shall be the standard of the camp of Ephraim v. 18. and his host v. 19 And by him shall be the tribe of Manasses v. 20. and his host, v. 21. then the tribe of Benjamin and his host, v. 22, 23. Now the returning from the captivity, the desire whereof is the business of this Psalm, being a parallel to the delivery from Egypt, Gods leading them back, stirring up himself and coming to save them, is very fitly begged, and described in a style resembling the former rescue: There he was said to have shined forth, and to have risen and come, Deut. 33.2. (the Lord came from Sinai, and rose up from Seir unto them, he shined forth from mount Paran, and he came with holy myriads;) and here in like manner, the Psalmist beseecheth him that dwelleth between the Cherubims, (that sure is God in the Ark) to shine forth, v. 1. and that before these three tribes, which next followed the Ark, and to stir up himself, and come and save.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Bread of tears] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here be best rendered bread of weeping, thereby most probably signifying the bread of mourners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos. 9.4. of which it is there said, all that eat thereof shall pollute themselves, the eater was legally unclean, and so separated from the congregation; and so were they at that time, in the captivity, detained from the comforts of Gods solemn worship. To which is elegantly added, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tears in the plural, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a treble or large measure, are the drink apportioned to these meats.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Preparedst room] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look, to turn the face, to bow down, to look out, to look toward any thing, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel, to sweep, to cleanse, to remove filth out of the way, and so to prepare for the coming of any, to fit or provide an house, a way or path. A house, and room, Gen. 24.31. Leu. 14.36▪ a way Isa. 40.3. and 57.14. If this be applied to an house, then 'tis to sweep or cleanse, and so the Interlinear here renders it, scopasti, thou hast swept: if to a way, then 'tis to purge or prepare, Isa. 57.14. Prepare the way, take up the stumbling-block; and so the LXXII. here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast made or prepared the way before it, (though the Latin rendering, dux itineris fuisti, thou wert the leader or captain of their journey, seem to have looked toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corner, and by metaphor, a captain.) But being applied to the earth, in order to a plantation, as here, it is most fitly rendered either looking out, according to the original notion (as Ezek. 20.6. a land that I had espied for them) or preparing beforehand, or else more probably preparing (not room, but) soil for it: and to this fitly follows, and didst cause it to take deep root, that being the proper effect of preparing the soil. To the notion of looking out, I suppose the Syriack is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not as the Latin Translator renders it, intuitus es illam, thou lookest on it, but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack signifies also scrutari, to search, or look out, thou lookedst out, or didst search before it, as the twelve spies were after appointed to do by Moses. The Chaldee follow the other notion of sweeping or purging out, retaining the Hebrew word, save only that by way of paraphrase they thought fit to change it from the figure of a vine to the people of Israel, and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast purged out (or swept) from before them the Canaanites.  
V. 10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Goodly Cedar-trees] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cedars of the strong, or as the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of God, signify (as mountains of God) tall and lofty Cedars, there is no question. All the doubt is of the Syntaxis, how it lies. And of that the LXXII. give us the fairest account, reading the whole verse thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the shadow thereof covered the hills, and the branches thereof the cedars of God, i. e. covered the Cedars. This sense the Latin exactly follow, Operuit montes umbra ejus, & arbusta ejus Cedros Dei, the shadow of it covered the mountains, and the sprouts thereof (covered) the Cedars of God. And to this the Hebrew well accords, for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mountains were covered with the shadow is directly equivalent with the shadows covering the mountains, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be rendered, in the same common construction, (repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were covered, from the former part) and the goodly Cedars were covered with the branches thereof, and that is as perfectly equivalent to the branches covering the Cedars. The Syriack put it out of question, (and after them the Arabic) reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the Cedars. Thus the Jewish Arab, Her shadow covered the mountains, and her branches the divine or stately Cedars. That the sides of hills are the most commodious places for vineyards is sufficiently known, as also that the vine hath props on which it climbs, and rests itself, and these are lower or higher according to the nature of the several soils or climates; in fertile soils, as now adays in Lombardy, they run up the trees, and cover them. And so here in an expression of the luxuriant growth of this fruitful vine, it may not unfitly be said in poetical stile to run up, and reach the tops of the tall Cedars, as Joseph is said Gen. 49.22. to be a fruitful bough, whose branches run over the wall.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. The Vineyard] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, is not agreed on by Interpreters. The LXXII. read it as a verb (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thence the Latin, perfice, make perfect. But there is no appearance of truth in that. The Interlinear reads vitiarium, vineyard, either confounding it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garden, as the learned Schindler conjectures, or more probably from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a basis, and from thence by metaphor the place of habitation, all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being by the antecedents applied to a vine, is a vineyard. But the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sprout, for so they evidently use that word Numb. 13.23. rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sarmentum, or palmitem, a branch, on which was a bunch of grapes) by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and so Ezek. 17.6. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 branches, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundavit, is consonant to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a basis, and applied to a vine may most fitly be rendered a root or stock, such as is wont to be planted. Thus Dan. 11.7. there shall rise from the branch of her roots, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his basis, the Latin reads plantati● ejus, his plantation, i. e. a rooted stock fit to plant. For this we know, that a branch of a vine, being laid in the ground, will take a root to it, and so be fit to be transplanted. And accordingly Dan. 11.20 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall stand up, or rise from his basis, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there shall rise up out of his root, (and so the Arabic also) resolving for us, that (speaking of vines or other such plants) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a root, which root being fit for planting, must be supposed to be not a root only, but a small trunk, or stalk of the vin● with a root to it; as in that place of Daniel, c. 11.20. out of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root arises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel, for propagavit, will signify the very same with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Chaldee here useth, viz. propago, a plant, of a vine; and so in that place of Daniel the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a plant, and so the Arabic also. By all this it appears, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here having in its original notion somewhat of strength and stability, (as when it is used for a foot or basis, Exod. 30.28.31.9. Levit. 8.11. 1 King. 7.29.) and being by the context confined to vines, must signify such a slip, or young stock, or plant, as is fit to be set and grow by itself; and accordingly Abu Walid, though he be himself of opinion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by change of נ into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet confesses that the most of Interpreters take it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It should probably be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word which the Jewish Arab useth, and signifies a vine, or any root thereof, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather signifying the burden or fruit.) And this being by the Masorites written with a large C signifies this eminent plant, the whole people of the Jews, whom God had chosen; and so his right hand is truly said to have planted it. And then that will direct us farther in the interpretation of the latter part of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the son, or, upon the son which thou hast made strong for thyself: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most probably an expletive of no signification, (or possibly refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look foregoing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look upon;) so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in accordance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root or plant of the vine, must denote the son of that plant, and that is according to the Hebrew style a bough or branch of it. So Gen. 49.22. Joseph is a fruitful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son, i. e. bough, by a spring, whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daughters, i. e. branches, run over the wall; by the same proportion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies sucking children, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suck, is here v. 11. used for branches. And then in proportion with the people being meant by the root or plant, the branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod, or tribe of Judah, the Regal tribe of which David was, who being by God invested with power, and as his proxy and minister on earth, it is properly said, that God hath made him strong for himself. The Chaldee therefore paraphrase it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— on the Messiah, i. e. anointed King, whom thou hast confirmed or established for thyself. And in the prophetic sense that will be farther extended to Christ the King or Ruler of his Church: and so saith Aben Ezra, this may be understood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah Ben-Ephraim, others call him Ben-Joseph, who they say is to be killed in war, (being pressed by the text in Zachary to acknowledge a suffering Messiah) as Messiah Ben David (for they admit of two) is to conquer all the world. R. Obadiah also interprets it of the Messiah. And the LXXII. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and on the son of man, and so the Latin and Syriack, the title by which any eminent man, a Prince, is fitly expressed, (and by which Christ is so frequently called) and so most expressly v. 17. the man of God's right hand, and the son of man, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son simply, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son of man, is set to signify the King. But it is possible also, and, I suppose, more probable, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or branch may be set to denote the Temple, for of that it follows immediately v. 16. It is burnt with fire, it is cut down, or as it may best be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being cut down it is burnt with fire, the vine, when 'tis cut down, being good for nothing else, Ezek. 15.3, 4. shall wood be taken thereof to do any work, or will men take a pin of it to hang any thing thereon? It is cast into the fire for fuel, the fire devoureth both the ends of it, and the midst of it is burnt; is it meet for any work? This belongs not well to the King, but agrees perfectly to the Temple at this time of the captivity. And so the phrase which thou hast made strong for thyself seems to be borrowed from Moses' song, Exod. 15.17. where it is spoken of the Temple, Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established. And in this sense it will well agree with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or plant foregoing, that signifying the nation of the Jews, which God brought in and planted, in Moses' dialect, and with which the Temple is joined, Joh. 11.48. they will take away our place and nation, by those two words there expressing more plainly what is here in poetic style, the root or plant, and branch, i. e. the whole Commonwealth of the Jews, so styled Mal. 4.1. It shall leave them neither root nor branch, People nor Temple. Of both these it here follows in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall perish at the rebuke of thy countenance; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. If to the spoil of violent men foregoing, the boar out of the wood, and the wild beasts of the field, v. 13. thou add thine anger and inflictions, both root and branch, People and Temple shall be utterly consumed. To avert which it follows, Let thine hand be upon the man of thy right hand, and the son of man, which in all reason by the characters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted of the King.    

The Eighty First PSALM.  
TO the chief Musician upon Gittith, A Psalm of Asaph.  
Paraphrase. The eighty first Psalm, said to be composed by Asaph for the feast of trumpets, Leu. 23.24. Numb. 29 1. and 10.10. (which was instituted to commemorate the deliverance out of Egypt, the sounding of the trumpet being a token of liberty, Leu. 25.10.) is a solemn invitation to all, to sing praises to God for his great deliverances and special mercies to his people, whose sins are the only averters of his favour, and originals of their misery. It was set to the tune called Gittith, (see Psal. 8. a.) and committed to the Praefect of the Music.  
1. Sing aloud unto God our strength, make a joyful noise unto the God of Jacob.  
2. 
‖ Take up or lift up.  Take a Psalm and 
† answer, 〈◊〉 speak, or sing to  bring hither the timbrel, the pleasant harp with the Psaltery.  
3. Blow up the trumpet in the 
* first day of the month, o● the new moon, on the day of our feast.  new moon, in the time appointed, on our solemn feast-day.  
Paraphrase. 1, 2, 3. The God of Jacob is our only refuge, preserver and deliverer, O let us join in the most solemn joyful expressions of thankfulness to him: All the sweetest and most pleasant instruments of Music are in all reason to accompany, and endeavour to improve our lauds, and all the whole nation to be assembled at those times which are solemnly set apart for these offices, the beginning of every month, to consecrate all that follows.  
4. For this was a statute for Israel, and a law of the God of Jacob:  
5. This he ordained in Joseph for a testimony, when he went out 
* upon, 〈◊〉 against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  through the land of Egypt, where I heard a language that I understood not.  
Paraphrase. 4, 5. And this is but agreeable to the ordinances of divine service given by God himself on mount Sinai for all posterity most strictly to observe, soon after that great and signal time of his showing himself in power and majesty against Pharaoh and the Egyptians, when he lived among strangers, and were cruelly handled by them.  
6. I delivered his shoulders from the burden, his hands 
‖ passed away  were delivered from the pots.  
Paraphrase. 6. 'Twas then the mighty work of his overruling power, upon our addresses made to heaven, speedily to rescue us out of that great slavery, to redeem us from those severe tasks of working in the kilns under Pharaohs officers.  
7. Thou called'st in trouble, and I delivered thee; I answered thee in the 
† or co●er● or, hiding-place from thunder, or by, or 〈◊〉 thunder.  secret place of thunder, I proved thee at the waters of Meribah. Selah.  
Paraphrase. 7. And soon after, at the giving of the law in Sinai, when the thunder and lightning and tempest was so terrible, that they all quaked, and besought to be freed from it, he was pleased to free them accordingly, and secure them from all danger. A little before (Exod. 17.) they were in distress for water at Rephidim, it being for their trial that God suffered them to be in want for a while; and though they behaved it very ill, showed themselves a faithless murmuring people, yet God spared them then, and enabled Moses by striking the rock Horeb to bring forth plenty of water for them.  
8. Hear, O my people, and I will testify unto thee, O Israel, if thou wilt hearken unto me.  
9 There shall no strange God be in thee, neither shalt thou worship any 
* heathen, or foreign  strange God.  
Paraphrase. 8, 6.. But having this experience of their infidelity and proneness to apostatise and return to Egypt, preferring the false Gods there before the true God, which brought them out from thence, he thought good in that terrible manner, v. 7. to give them severe precepts and ordinances of not admitting any Idol or heathen worship among them.  
10. I am the Lord thy God which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.  
Paraphrase. 10. Severely requiring them to commemorate and serve and worship him, as the God which had with such prodigies of judgements on the Egyptians, and miracles of mercies toward them, delivered them out of that tyrant's hands, and by bringing them water in time of distress out of the hardest rock, demonstrated his power and readiness to grant them the greatest abundance, if by humility and obedience and fidelity, and constant addresses to him in all their wants, they should render themselves capable of it.  
11. But my people would not hearken to my voice, and Israel 
‖ obeyed me not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  would none of me.  
Paraphrase. 11. But they were far from the performance of this condition, from qualifying themselves by obedience, and 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquiesced not in my word, C●a●l.  acquiescence and delight in him, for his performance of this most gracious promise to them.  
12. So I gave them up unto 
† the imaginations of their heart's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their own hearts lusts, and they walked in their own counsels.  
Paraphrase. 12. And accordingly God withdrew his protection, grace and favour from them, delivered them up to follow their own corrupt counsels and purposes, to enjoy their own choises, the vanities of their Idol worships, which were not able to protect them, and all the sad consequences thereof.  
13. 
‖ or If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  O that my people had harkened unto me, and Israel had walked in my ways!  
14. I should soon have subdued their enemies, and turned my hand against their adversaries.  
Paraphrase. 13, 14. Had they but performed their part of Covenant to God, afforded cheerful obedience, and faithfully observed his directions, he would have been most sure to have performed his promise to them, and by interposition of his strength immediately have discomfited and destroyed their stoutest enemies.  
15. The haters of the Lord should have 
† yielded feigned obedience, see note on Psal. 18. ●.  submitted themselves unto him; but their time should have endured for ever.  
Paraphrase. 15. All that opposed them, and so resisted the counsels of God for making Israel a most happy and prosperous people, should certainly have been brought low, and for dread of his power performed a feigned, though not real, obedience to him; and so the peace and strength of the people of Israel should have been most durable and lasting.  
16. He should have fed them also with the 
* fat  finest of the wheat; and with honey out of 
‖ the r●c●.  the stony rock should I have satisfied thee.  
Paraphrase. 16. And that accompanied with all temporal plenty, the most fertile harvests and richest accessions, the best sorts and greatest stores of every thing, not only for necessity, but delicacy. (And so parallel to this the world of Christians, if they would but set themselves cheerfully to the practice of his precepts should find a wonderful spiritual completion of this promise not only sufficient, yea abundant grace to perform what is required of them in that degree as will be accepted, but withal the most exuberant joys and pleasures in this world, (abstracted from the bliss of the other world) in the constant exercises of his graces, and practice of those duties.)  

Annotations on Psalm LXXXI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Take a Psalms] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, will be discerned best from the Chaldee, who render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lift up your voice in a laud or Psalm; so Abu Walid, sound, or sing out aloud praise, or songs of praise; according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for lifting up, applied to the voice, whether in singing or weeping, which the LXXII. duly render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to raise, or lift up the voice. It is also applied to speaking, as when Balaam is said to take, or lift up a parable, Num. 23.7, 18, & 24.3, 15, 20, 21, 23. So Job. 27.1. Job added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up his parable: the LXXII. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he adding spoke. So Hab. 2.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall lift, or take up a parable. All Hebrew dialect for pronouncing, or speaking aloud, or solemnly, as here the Psalm is solemnly to be sung, and so to be lifted up. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which follows, it may perhaps be be best rendered, answer the timbrel, from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for refer, or perhaps rather according to the Chaldee use of the word, speak, or annuntiate to the Timbrel; as Jud. 11.40. the daughters of Israel went yearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak to the daughter of Jephtha, i. e. to annuntiate, sing songs to her, by way of lamentation; the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mourn for, and so the rest of the ancient Interpreters agree: and then by analogy, this here will be singing a cheerful, as that was a doleful song. So Jud. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall rehearse, by way of Praise or Psalm, the righteousnesses of the Lord. But others derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so doth Abu Walid, and under that root renders it strike up, or play on the Timbrel.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. In the new moon] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be rendered in the beginning of the month, that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that follows, may be rendered, as it truly signifies, in the new Moon. 'Tis true, that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth indifferently signify the novilunium, and the first day of the month; but here the new Moon being peculiarly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that saith Aben Ezra, because the moon is then hid (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit) to which the Chaldee accords, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hidden moon ('tis strange the Latin should render it in mense qui coopertus est, when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies first moon, and from thence month) to avoid tautology, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered the new month, i. e. the first day of the month. Thus, Num. 28.17. is rendered by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the month, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the months, not of the moons. The Syriack set this down here most expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning or first of the month, and on the new moon, which meeting always together, were festival among the Jews (the Jewish Arab reads, over the sacrifice, in the days that his people keep the feast) and so the trumpet to be sounded thereon. The LXXII. read the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on an eminent day, I suppose, rather by way of Paraphrase, for such it was, than by deducing the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 computavit, as some imagine, because the festival recurs constantly on a numbered or fixed day. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that literally is to be rendered, on the day of our feast: the LXXII. joins it with the former, and reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the eminent day of our feast (some festival days being among the Jews more eminent than others, the first and last days of those feasts, which continued many days;) but this sure again by way of paraphrase, not of literal rendering, the preposition ל on being not taken notice of in their rendering.  
V. 6. Delivered] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transiit, to pass away, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or over, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, they passed, i. e. went out, or away, to denote an escape or deliverance. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they served, or had served, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serviit, through the great affinity betwixt the two letters ד and ר, in which also the sense is not amiss expressed, if only we read it as in the preterpluperfect tense, they had served, for that signifies that now they did not, but were delivered from it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which they passed, it signifies a pot, or other utensil made of earth, to be set over the fire to heat any thing; and such it seems the Israelites were employed in making, when they were under the taskmasters in Egypt.  
7. Secret place] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is latibulum, a covering, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or place to fly unto from any danger, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide, protect, or defend. And then if thunder be joined with it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be either the covering of thunder, the cloud where the thunder is hid, (to which the story agrees, where God is said to have spoken from the midst of the cloud, and that with thunders, Deut. v. 22.) as Habak. 3.4. the hiding of his power, or else the covering, or hiding-place from thunder. That here it is to be taken in the second sense, will probably be concluded from a parallel place, Isa. 32.2. There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is resolved to be the covering from rain or inundation; so the Syriack expressly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a refuge from the shower, and to the same purpose the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they that hide themselves from the tempest or shower, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall be hid as from driven rain or water; in like manner as in the former part of that verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by us rendered a hiding place from wind, (the same that is elsewhere expressed by the preposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a protection from inundation, Is. 25.4.) and so the Syriack reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wind, and so all the interpreters agree there. And if they there hold, then by just analogy so it may be here, and thereto the story also well accords. The thunder was that which is set down, Exod. 19 and which is there mentioned to be so terrible on mount Sinai at the giving of the Law, that all the people that were in the camp trembled, v. 16. and removed and stood afar off, Exod. 20.18. and were afraid by reason of the fire, etc. Deut. v. 5. & v. 23. it came to pass, when you heard the voice out of the midst of the darkness, ye said, Behold the Lord hath showed us his glory, etc. Now therefore why should we die? for this great fire will consume us: if we hear the voice of the Lord any more, than we shall die, v. 25. Go thou near and speak to us, v. 27. So the Apostle, they entreated that the word should not be spoken to them any more, Heb. 12.19. And then as God was pleased to hearken to this request of theirs Deut. v. 28. The Lord heard the voice of your words when ye spoke unto me, and the Lord said, I have heard the voice of the words of this people, they have well said, etc. (which is certainly a form of granting their requests, as well as an approbation of their promise to obey;) so here it is said, Thou called'st in trouble and I delivered thee, relieved thee from that great fear of thine. And then it follows, I answered thee in the covert from thunder, i. e. granted thy petition in delivering thee, or giving thee safety from the thunder, in that notion of answering for granting a request: Or else, I answered, i. e. I spoke to thee, in the covert from thunder, because as God thus by thunder answered them here, i. e. spoke to them in the words here following, v. 8. Hear O my people (according to the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for speaking as well as answering, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the same sense, see Mar. 11. note a.) so did he take special care to preserve them from receiving any hurt by it (and accordingly Moses said unto the people, Fear not— Exod. 20.20. and I stood between the Lord and you at that time, Deut. v. 5.) and so is here said to have answered them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the covering, or hiding-place from the thunder; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the hiding place of, or from the tempest, say the LXXII. defended them from it (when it thundered most terribly) as in a hiding-place, or safe refuge. That it belongs to this time of giving the Law is made evident by that which follows, v. 8. Hear O my people, the form of giving the Law, Deut. v. 1. and, I am the Lord thy God which brought thee out of the land of Egypt, v. 10. the very first words of the Decalogue, Exod. 20.2. This therefore of Gods speaking to them at Mount Sinai, so famous for the thunders, is without question that which is intimated in this place, which way soever the interpretation lie, whether of his speaking in the place where thunder is hid, as in a repository, i. e. in the clouds, or that he answered, or spoke in the covert from thunder, which by analogy with the two places in Isaiah, compared together, Isa. 32 2. and Isa. 25.4. (where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other) seems more probable, and so likewise by the coherence with the antecedents here, their call and Gods delivering. The only seeming objection against interpreting it of Sinai, is, that that murmuring at Meribah, Exod. 17. was before the thundering on Sinai, Exod. 19 whereas here the thunder is mentioned first, and then after that Meribah, in the end of this verse. But that will easily be answered, as by the nearness of those two passages the one to the other, so also by the liberty taken in Poems of not observing strict order in each narration, (see Psal. 83.9. where the victory over the Midianites, Judg. 7. is mentioned before that of Sisera, Judg. 4.) but especially by looking forward to v. 8. where the subject being the commands given in Sinai, and those connecting in sense to Gods answering them in Sinai, in that hiding-place of, or covert from thunder, i. e. whether his speaking in the clouds, or his speaking to them in thunder, but protecting them from receiving any hurt by it, that which comes in the midst betwixt them is in all reason to be read, as in a parenthesis, to this sense, that Gods having proved and found them so faulty at Rephidim, so extremely prone to infidelity and returning to Egypt, was the occasion of his giving them that Law on Sinai against other Gods, etc. v. 8, 9 Hear O my people— I am the Lord— the beginning or first words of Gods answering or speaking to them in Sinai out of the thunder. All this hath been said on supposition that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder is to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret place. But the Jewish Arab gives us another rendering of it, out of the secret place, with, or by thunder. And then the secret place must refer to God, who is said to make darkness his secret place, Psal. 18.11. that is, to dwell in his infinite Majesty in heaven invisibly, and so here to give answer from Heaven by thunder. To this the Chaldee appertains, which paraphraseth it, the hidden place of the House of God's Majesty.  
V. 9 Strange God] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known, familiar, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is the word also used per antiphrasin for any foreigner or stranger, peculiarly for one that is not of the house of Israel, an alien or Gentile. So Gen. 17.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger which is not of thy seed; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of the people, say the Chaldee, i. e. a Gentile. So Gen. 35.2. Put away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods of the alien, the Gentile God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Idols of the people, say the Chaldee. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any Gentile God, for which the Chaldee sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane Idols.  
V. 16. Finest] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies originally milk, and thence fat, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so it's poetically applied here to wheat, as Deut. 32.14. the fat of the kidneys of the wheat, and so Gen. 45.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fat of the earth, and Num. 18.29. for which the Chaldee significantly reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness, as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good bread of wheat, the LXXII. and Syriack retaining the literal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fat.  
V. 18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Stony rock] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a rock there is no question, but whether it be literally or poetically to be understood here, being joined with honey, is the only difficulty. And first it is not to be thought, that the discourse is of miraculous feeding, (than indeed there is no doubt but God could bring honey, as well as water, out of the hardest rock.) It plainly belongs in this place to the description of the plenty of Canaan. Secondly then, if the style be in this poetical, as it was in the words immediately precedent, the fat of the wheat, it will then be neither impossible nor improbable that the rock, to which the honey here relates, should be the hony-comb, because honey out of the comb is the best (sweeter than honey and the hony-comb, by way of ascent) as the fat of the wheat signified the best. But than thirdly, because Deut. 32.13. where honey out of the rock is again mentioned, there is added to it, Oil out of the flinty rock, it is most probable, that the word rock should be equally literal in both places, and signify that to be usual in those Country's, which is still ordinary, for Bees to breed and swarm in holes of rocks, and thence to supply them with honey in great plenty. And then why may not oil out of the flinty rock signify, that there was no rock so hard, or barren, but God would make the Olive-trees to grow there, and yield them abundance of Oil?    

The Eighty Second PSALM.  
A Psalm of Asaph.  
Paraphrase. The Eighty second Psalms composed by Asaph, is an admonition to justice, and an upbraiding invective against the injustice of earthly Tribunals, with an appeal unto God the supreme and most just Judge. 
† To that place Kimchi refers, and thinks it probable that the Psalm was written in the days of Jehosaphat.  See 2 Chron. 19.7.  
1. God standeth in the congregation of 
‖ God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the mighty, he is a judge among Gods.  
Paraphrase. 1. Be the Rulers and Judges and Administrators of this world never so highly honoured, invested by God with his own power, his proxies on earth, as Angels in a manner, i. e. persons commissionated from God; yet must they resolve that God is superior to all their judicatures and administrations, presides in all, and will exact and call them to a severe account, judge over again whatsoever hath been judged by them.  
2. How long will you judge unjustly, and accept the persons of the wicked? Selah.  
Paraphrase. 2. 'Tis therefore a great folly and impiety in them, to favour any unrighteous cause or person, and either for bribes or other carnal interest to judge falsely.  
3. Defend the poor and fatherless; 
† justify.  
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  do justice to the afflicted and needy.  
4. Deliver the poor and needy, 
* relieve, or free. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rid them from the hand of the wicked.  
Paraphrase. 3, 4. 'Tis the office and business of their calling, entrusted to them by God, to receive all that are most helpless (not which are most powerful and rich) into their care and patronage, to absolve the innocent, be he never so unable to purchase their favour, or secure himself from the oppressions of other men, to plead the cause of such, and rescue them out of the hand of the violent and injurious.  
5. They know not, neither will they understand, they walk on in darkness: all the foundations of the earth 
‖ move, nod, or are shaken. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are out of course.  
Paraphrase. 5. But impious obstinate men pervert justice, and proceed without all remorse in their corrupt courses, a gift blindeth the eyes of the Wise or Seer, Exod. 23.8. and so those that should rule and administer the several Nations of the earth uprightly, and preserve Justice among all men, are themselves the most unjust, and thereby the Authors of all mischiefs to the world.  
6. I have said, you are gods, and all of you are children of the most High.  
7. But ye shall die like men, and fall like one of the Princes.  
Paraphrase. 6, 7. By their commissions and power derived to them from the God of heaven, they are a sort of terrestrial Angels, employed and ennobled by God, and as children are of parents, his copies and images upon earth. But this doth not so privilege them as to give them immunity from the common fate of all men, whether people or Prince, that of mortality, nor consequently from that severe account and reward of their actions, which after death expects all such.  
8. Arise, O God, judge the earth; for thou shalt inherit all nations.  
Paraphrase. 8. It being most certain that such a judgement of God shall one day come, wherein the whole world shall be concerned; all the men on earth being the subjects of the supreme Deity, and so accountable and sadly punishable for all they have ever offended.  

Annotations on Psalm LXXXII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. The mighty] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the title of God, is sufficiently known, taken from his supreme power which he hath over all the world; And then Gods standing, i. e. presiding (so 1 Sam. 19.20. Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stood presiding over them) in the congregation of God, i. e. in his own judicature (so the Jewish Arab saith, that it is the repetition of the name again, instead of the affix) or that which is erected and authorized by him, is the same which we read, 2 Chr. 19.6. He said unto the Judges, Take heed what you do, for ye judge not for men, but for the Lord, who is with you in the judgement. R. Obad. Gaon glosseth it, that God is an assistant and defender when they judge righteously, but a revenger when they pervert judgement. The Jewish Arab reads, God's command standeth, is placed in the conventions among the judges when they judge, i. e. by his commission it is that they do act.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ibid. God's] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, may be examined by the use of the word in other places. As Ps. 86.8. There is none like unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among these Elohim: where the Chaldee expressly renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the high angels. So 1 Sam. 28.13. I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim ascending out of the Earth: the Targum reads again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an angel of the Lord. So here, v. 6. I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are Elohim: the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Angels. And when it there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and children, or sons of the most High, they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the high angels, in the notion of sons of God, Job 1.6. and 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of God came, i. e. saith the Chaldee, in consent with all interpreters in that place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assemblies of angels] This therefore being the frequent known use or the word, and that taken from the office of angels, to be the ministers and legates and officers sent (from whence is their title both in Hebrew and Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and commissionated by God, whose name therefore they bear; it is by the same reason of analogy applied to all Judges and Magistrates (and accordingly, Psal. 138.1. this same word is by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges, and by the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings) administering justice to the people, in the name and by commission from God, whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ministers they are, Rom. 13.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appointed by God, v. 1. and their assembly the judicature of God, in the beginning of this verse. Among these God is here said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Punic notion of Suffes for a Dictator, or Supreme judge. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
V. 3. Do justice] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justus fuit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil, to justify, in the notion of acquitting, or absolving, and is set opposite to condemning, Deut. 25.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall justify, or acquit the just, and condemn the wicked. So Prov. 17.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that acquits the impious, and condemns the just. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being spoken of a Judge whose office it is to acquit or condemn, must in all reason be rendered in that notion of acquitting from the charge that injurious men lay against him.  
V. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I said ye are gods] These words being cited by Christ, Jo. 10.34. are introduced in this stile, Is it not written in your Law? From hence the conclusion is necessary, that this Book of Psalms was among the Jews, looked on as a part of the Divine Law, in a more wide and loose notion of law; as the writings of the Prophets, and all that were inspired by God, and bring divine authority along with them, are styled Law. To this purpose the words of Midras' Tehillim are observable: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalms are thora, i. e. the Law. And to that perhaps may be referred what we find, Psal. 78.1. Hear my Law, O my people, by law meaning the same thing which in the end of the verse is called the words of my mouth, i. e. the Psalm which he is there inditing, as it follows, I will open my mouth into a parable, etc.    

The Eighty Third PSALM.  

‖ A Canticle of Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Note on Psal. 3. a.  A Song, or Psalm of Asaph.  
Paraphrase. The Eighty third Psalms, the last of the number of those that were composed by Asaph, is a complaint addressed to God against the oppressors and adversaries of his people the Jews (and, under that type, of the opposers of the Church of Christ) and a prediction of God's severe punishments that should fall upon them. It seems most probably to have been composed in Jehosaphats time, yet may not unfitly be referred to all the oppositions against the Jews to the time of the captivity under the Assyrians; see note c.  
1. Keep not thou silence, O God, hold not thy peace, and be not still, O God.  
2. For lo thine enemies make a tumult, and they that hate thee have lift up their head.  
Paraphrase. 1, 2. O blessed Lord, be thou at length pleased to show forth thyself, to interpose, and vindicate thine own honour, in repressing the proud, tumultuous, importunate adversaries of thee and of thy people.  
3. They have taken crafty counsel against thy people, and consulted against thy 
† or, treasures.  hidden ones.  
Paraphrase. 3. Their malice and avarice is great, and accordingly their consultations and designs very treacherous and bloody, and cunningly managed for the invading this Nation which so nearly relates to thee (but especially thy Temple which is among us, either as that which seems to secure thy protection over us, or as by the magnificent structure and riches thereof it invites them to pillage it.)  
4. They have said, Come, and let us cut them off from being a Nation, that the name of Israel may be no more in remembrance.  
Paraphrase. 4 And their joint resolution is, that they will employ all their strength utterly to destroy us, to invade, and possess themselves of the land, and finally to root out all the inhabitants.  
5. For they have consulted together with one consent, they are confederate against thee;  
6. The Tabernacles of Edom and the Ishmaelites, of Moab and the Hagarens;  
7. Gebal, and Ammon, and Amalek, the Philistims, with the Inhabitants of Tyre.  
Paraphrase. 5, 6, 7. To this end a multitude of Nations have from time to time combined and joined in the same malicious purpose, (if not altogether, yet all in their several seasons, some after, and taking advantage by the others.) Thus the Idumeans and Arabians, of both sorts, those of the posterity of Ishmael and from Cethura, the Moabites, and Syrians, and Ammonites, and Amalekites, and Philistims, and Tyrians, (the neighbours, but inveterate enemies of this Kingdom, 2 Sam. 8.11.)  
8. Assur also is joined with them; they 
‖ were as arm to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have holpen the children of Lot.  
Paraphrase. 8. And thus at length the Assyrians, either as confederates with them, or as the principal invaders, under Salmanasar and Senacherib, on the same destructive and bloody design that had been of old espoused, but could not then be effected by the Ammonites and Moabites, have now contributed their utmost to the wasting and destroying this land, and so been successful instruments of delivering us up to these our neighbour's rapines. (See note c.)  
9 Do unto them as unto the Midianites, as to Sisera, as to Jabin at the brook of Kison,  
10. Which perished at Endor; they became as the dung of the earth.  
Paraphrase. 9, 10. But this their malice to us is not likely to succeed well to them, but shall bring upon them the like destructions which have from time to time befallen the enemies of this Church and chosen people of God, not by their own strength, but by God's special interposing for us: even such as befell the host of Midian, when by God's direction to Gideon they were discomfited by no more than Three hundred Men (a most disproportionable number) with empty pitchers and lamps in them, Judg. 7.16. and by the sword of the Lord and of Gideon, v. 18. such as under the conduct of Deborah befell Jabin King of Canaan, who was discomfited, and Sisera Captain of his host slain by Jael a woman, Judg. 4.21. which fight as it was near the River Kishon, Judg. 4.7. and v. 21. so Endor near to Megiddo and Tanaach, Judg. 5.19. was the peculiar place where the slaughter was made, wherein that whole host was utterly destroyed.  
11. Make their 
† Princes.  nobles like Oreb and like Zeeb, yea all their Princes as Zeba and as Zalmunna,  
12. Who said, Let us take to ourselves the 
* beauty, or ornaments, or pastures.  houses of God in possession.  
Paraphrase. 11, 12. Such as when in the pursuit of gideon's victory over the Midianites, there were four Kings slain, Oreb and Zeeb, Judg. 7.25. and Zeba and Zalmunna, Judg. 8.12. So shall it fare with all those that design to oppress and despoil God's people, and the possessions settled on them by God, or to invade his Temple, and sacrilegiously pillage the riches thereof.  
13. O My God, make them 
‖ as.  like a wheel, as the stubble before the wind.  
14. As the fire burneth a 
† a forest.  wood, and as the flame setteth the Mountains on fire:  
Paraphrase. 13, 14, 1●. Thou, O Lord, shalt in thy time (when they have been thy scourge to chastise us) proceed in great severity against them, use them as the husbandman doth the chaff in a threshing floor, first threshing, then winnowing, and then burning it up: and so shalt thou afflict them, dissipate them, and finally consume them.  
15. So persecute them with thy tempest, and 
* terrify them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  make them afraid with thy storm.  
16. Fill their faces with shame, that they may seek thy name, O Lord.  
Paraphrase. 16. Thy severity toward them may be more for their advantage than any prosperity could be; when they discern themselves disappointed and discomfited in their enterprises of malice, this may possibly work upon them, and bring them to the acknowledgement of thee.  
17. Let them be confounded and troubled for ever, yea let them be put to shame and perish.  
18. That men may know that thou 
h h.  
‖ art thy name Jehovah, alone the— or according to thy— art—  whose name alone is Jehovah, art the most high over all the earth.  
Paraphrase. 17, 18. But if this be not the success of it, 'tis then just with thee that they should be delivered up to everlasting confusion and destruction, that others, though not they, may be instructed by it, and brought, by the sight of thy judgements on proud obdurate Atheists, to acknowledge thee to be what thy Name Jehovah imports, the one supreme ruler and disposer of all the men in the world.  

Annotations on Psal. LXXXIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Silence] From the two acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be silent, and to be like, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here variously interpreted. The LXXII. Latin, Syriack, Arabic and Aethiopick agree to read it in the latter notion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who shall be likened to thee? But the Chaldee, by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold not thy peace, determine it to the former. And so doth the Context, the verse consisting of two phrases more both to the same purpose.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Hidden ones] The Chaldees rendering may here deserve to be considered. Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render secret ones, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are hidden in thy treasures, and so Abu Walid, those that are kept by thee. And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly used, Ps. 17.14. thou shalt fill, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hidden, i. e. thy treasure; and Ezek. 7.22. They have polluted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my treasure. And therefore in this sense it is most probable to be used in this place also. All the question is, what is meant by God's treasure; and that is not improbably solved by the Chaldee in that place of Ezek. 7.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth, or land of the house of my Schechinah, or habitation, the land or people of the Jews, among whom God's house or place of residence was, or rather the Temple or Sanctuary itself, (which is expressly said to be that which should be defiled, their holy places, v. 24. my sanctuary, and my house, chap. 8.6. and 9.6. and 7.) of which God was justly thought to have such a special care, and yet which was for their sins, v. 20. under the title of the beauty of his ornament, delivered up by him to be polluted▪ (And that this passage in Ezechiel may possibly be parallel, for the time, to that which is spoken of in this Psalm, see note c.) To this I suppose agrees the rendering of the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy holies, not as of persons, as the Latin sanctos tuos, but in the neuter gender, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holies, plural, do frequently signify the Sanctuary, and particularly in the places of Ezechiel forecited, c. 8.6. and 9.6. and so the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holies. And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy secrets, seems elegantly opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing, they wage their secrets against Gods adyta. And to this sense will the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treasure be the rather interpreted, because of the great wealth in the Temple, which was that which provoked and invited the avarice of wicked men, to consult and design the invading of it. And to this sense it would be determined by v. 12. where they are introduced, saying, Let us take to ourselves the beauty or ornaments of God in possession; but that that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of another interpretation, see note f. But if it be taken in the Masculine for the people foregoing, in the beginning of the verse, than it must signify the people of Israel, as those which are under God's special protection, kept, and in special manner tendered by him.  
V. 6. Edom] It is not resolved among Interpreters to what times this Psalm belongs, and who these several people are who are here named. And I suppose the former of these will be probably resolved on by the latter. Of Edom, and Moab, and Ammon, and Amalek, and the Philistims, and the Inhabitants of Tyre and Assur, there can be no difficulty: These evidently denote so many people, the Edumaeans and Moabites, and Ammonites, and Amalekites, and Philistims, and Tyrians, and Assyrians. Then for the Ishmaelites, they are the Arabians called Scenitae, twelve Princes according to their Nations, Gen. 25.16. And the Hagarenes, the posterity of Abraham by Cetura, (which is supposed to be Hagar, after Sarahs' death) were Arabians also, and joined together with the Ishmaelites into one Nation. Then for Gebal, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that was the name of a region in Arabia, if we may believe Stephanus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (though out of Hecataeus he tells us, that Gabala was a City of Phoenicia, out of Strabo of Syria) from whence we have the Giblines (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Stephanus) 1 King. v. 18. 
So Plin. l. 5. c. 20.  (mentioned as excellent artificers) and so again, Ezech. 27.9. in both which places the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lastly, for the children of Lot, those, we know, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were Moab and Ben-ammi, and so the Moabites and Ammonites before mentioned meant thereby. Now many of these did oppose and were enemies to the children of Israel at several times, and that in a signal manner: To David, 2 Sam. 8. who there discomfited the Philistims, the Moabites, the King of Zobab, the Syrians of Damascus, the King of Hamath, the children of Ammon and Amalek, and the Edumaeans. So again in Jehosaphats reign, 2 Chron. 20. and to that many circumstances of this Psalm very fully accord: For as here 'tis said, they are confederate against thee, the Tabernacles of Edom and the Ishmaelites, of Moab and the Hagarens, Gebal and Ammon; so 2 Chron. 20.1. the children of Moab, and the children of Ammon, and with them other besides the Ammonites came against Jehoshaphat to battle, a great multitude, etc. and v. 10, and 22. the inhabitants of mount Seir are distinctly named, to answer the mention of the Idumaeans and Ishmaelites. And whereas here the Auxiliary Nations are said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an arm, or help to the children of Lot, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which very probably signifies the Moabites and Ammonites to have been the principal in the quarrel, this exactly accords with that story, 2 Chr. 20.1. So to the mention here, v. 12. of their design of taking the houses of God (of which see note f.) in possession, Jehoshaphat, v. 11. sets the parallel, Behold how they reward us, to cast us out of our possession which thou hast given us to inherit. Lastly, as the Psalmist by praying, v. 15. predicts Gods persecuting them with his tempest, etc. so in that chapter, v. 22. the Lord set ambushments against the children of Ammon, etc. and they were smitten. And it is not improbable that Jehoshaphat, an eminent restorer of the Music of the Temple, who also indicted a Prayer upon this exigent, v. 6. etc. should likewise take order for a solemn hymn on purpose for this occasion. It is therefore very reasonable, what Kimchi positively affirms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Psalm was spoken of the war which was in the days of Jehoshaphat. And herein it might not be unsafe to acquiesce. Yet the circumstances of the Psalm will also well enough agree to another interpretation, viz. to all the oppositions which had been made to this people from the beginning of their possessing of Canaan, to that of the Assyrians inclusively. For as those others, Moab and Ammon especially, had violently, but not successfully, invaded them, both in David's and Jehoshaphats time, and had continually a covetous desire to get this fruitful soil into their hands, (and we read not that the Assyrians were their auxiliaries in any of those their assaults, as here is affirmed, v. 8.) so when the Assyrians at last invaded this people, and carried them captive to Assyria, 'tis evident that in doing so, they did much gratify all those other the neighbours and constant enemies of the Jews, and principally the Moabites and Ammonites. Of the Edumaeans 'tis expressly affirmed, Psal. 137.7.— the children of Edom in the day of (i. e. this heavy visitation on) Jerusalem, said, Down with it, down with it, even to the ground. So it is observable of the same Edumaeans, and of the Ishmaelites and the Hagarens (three of those which are here named) Isa. 21. the first, under the name of the desert of the Sea, v. 1. viz. in Etham, Exod. 13.20. and 15.22. Num. 33.8. the second, under that of the inhabitants of Dumah, v. 11. one of the sons of Ishmael, Gen. 25.14. the third, under the title of Arabia, v. 13. For all these having joined with the Assyrians against the Jews, are foretold there the punishments which they should meet with for it; as here, v. 9, 10, 11. is likewise foretold of them, and of the Edumaeans again upon the same account, Isa. 34.5. and 63.1. And the same must be supposed of those other people, the Moabites and Ammonites, etc. which being neighbours and enemies to the Jews, the Assyrians that came and wasted Jerusalem may not unfitly be said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an arm to these children of Lot, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. to have effectively performed that which they so vehemently desired, and oft attempted to do. And accordingly soon after the carrying away of Zedechiah follows the destruction of the Ammonites, and that as a punishment for their possession of the land of Israel after their ejection, Jer. 49.1. so again of the Edumaeans, v. 7. of the Syrians of Damascus, v. 23. of the Arabians, noted by Kedar, v. 28. But most expressly in the Prophecy of Ezechiel, c. 25. where first the Ammonites are to be punished for their clapping their hands, and stamping with their feet, and rejoicing in heart, with all their despite against the land of Israel, v. 6. and 10. then the Moabites, v. 8. for saying, Behold the house of Judah is like to all the heathen, i. e. for triumphing and rejoicing over her affliction: then the Edumaeans, v. 13. and lastly the Philistims, because they dealt by revenge, and took vengeance with a despiteful heart, to destroy Israel for the old hatred or enmity that was betwixt them, v. 15. And so it fared also with Tyre, Ezech. 26. Because Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people; I shall be replenished, now she is laid waist, v. 2. All which put together, 1. the conjunction of all these in this desolation of the Jews by the Assyrians, the former enmities, and frequent invasions and wars of all these against the Jews, 2. and the not only rejoicing at it, but partaking of the spoils of it, 3. the destructions which soon befell them as a punishment thereof, may serve for a key to let us in to the full importance of this Psalm, which will best be divided into these two parts, the conjunction and continual (not any one single) conspiration of the enemies of God against his people, and the destructions that at last attended them, v. 9, 10. etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Endor] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Endor is not mentioned in the story to which this passage of the discomfiture of Jabin's host and slaughter of Sisera belongs, Judg. 4. yet appears, Jos. 17.11. to be part of the portion that fell to Manasses. Now to this adjoined Taanach and Megiddo, as is expressed in that place of Joshua. And in Deborah's song we find that this fight with the King of Canaan was in Taanach by the waters of Megiddo, Judg. 5.19. and so it will not be strange, that they should here be affirmed to have perished at Endor, which so near joins to those places.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Nobles] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary, ingenuous, liberal, is the title not of Nobles only, but especially of Rulers or Princes, to whom that quality so properly belongs, and so well becomes, and bears analogy to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, benefactors, Luk. 22.25. (see note c. on that Chapter.)  
V. 12. Houses] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel signifies to desire, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal, desirable, fair, beautiful (for which the Rabbins use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) there is no doubt. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  From this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth regularly come, and not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in this sense the word is used, Psal. 33.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praise is comely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. So 93.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness is comely for thy house, and Isa. 52.7. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautiful? And so the Chaldee understands it here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the bravery, or ornaments of God, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornatus est (as Ezek. 7.20. the Sanctuary is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory or beauty of his ornament, in the same word which the Chaldee here useth.) The Latin render them duly omne mundum; but the Syriack seems to have misread the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cities, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mundum, and accordingly they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 City. But the Jewish Arab reads, the dwelling places of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that answereth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, signifying, to dwell, and making it probable that the root in Hebrew also might have that signification. And the LXXII. seem to have expressed this notion, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, altar, and so the Arabic and Aethiopick; or as other copies have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sanctuary, which the Latin follows, and read Sanctuarium. This therefore may well be the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the Sanctuary, or Temple of God, (especially if the Psalm be understood of the Assyrian invasion, for that fell heavy on the Temple) the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (very easily transmuted into the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) that beautiful fabric, set apart to his service. There is yet another notion wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for pastures, or feeding grounds, and hath frequently the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilderness, or desert, by which title the Jews call all land that was untilled. So Joel 1.19. the pastures of the wilderness, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beautiful places, and Jer. 9.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the paths; but Jer. 23.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the feeding places of the wilderness, and Joel 2.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fields of the desert. And in this sense 'tis possible it should be here taken, in reference to the Scenitae, Arabians, and Moabites (if the Psalm belong to their war in Jehosaphats time) whose wealth was their cattle, and not being content with their own pastures, they would take these pastures and fat demeans of God into their Common. Thus the Midianites had done, Judg. 6, 5. for they came up with their cattle, and their Tents, etc. and the story of Gideon in repelling these, and taking Oreb and Zeeb, Jud. 7.25. is here mentioned, v. 11. and to the mention of them it here follows immediately, Who said, Let us take to ourselves these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether beauties, ornaments, or pastures of God in possession. Which, if it belong to those Midianites in Judges, cannot be applicable to the Temple: And if it belong to the Moabites, etc. in Jehosaphats time, then still this circumstance of the persons to whom 'tis applied, makes this interpretation the more probable, in case the Psalm belong to that war, wherein the Moabites and Ammonites were the principal, who probably most affected these their pastures.  
V. 13. Wheel] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  must be uncertain, because of the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as it signifies a wheel, so it is also used for straws, stubble, dust, or chaff, etc. which, because of its lightness, is tossed and turned, and carried away by the wind, according to the primitive notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn. In this latter sense the word is found, Isa. 17.13. as the chaff of the mountains before the wind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as galgal before the whirlwind. The Chaldee there retain the very Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in what notion soever belongs to that word; but the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dust of the wheel, and so the Arabic from them, and the Syriack to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the translator there duly renders festuca; and so the Syriack word signifies without any question, Mat. 7.3. where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mote in thy brother's eye, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus Abu Walid saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 small motes, or pieces of any thing, lying on the ground, as of straw, etc. which he saith is manifest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which follows, though, saith he, some render it in the notion of wheel, by a manifest error, though an ancient one. So the Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as small dusts that one scatters with his hand, or scatter of things. And thus the learned Val. Schindler understands it in this place, and then there can be no difficulty in the whole passage; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as motes or chaff will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as motes (the English word of great affinity with the Hebrew) and stubble, which is joined with it in Isaiah, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense here. In Isaiah, they will be chased as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the mountains before the wind, and like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the whirlwind; where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to differ as little as wind and whirlwind. And here only the order inverted, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as chaff and as stubble before the wind. And thus the rendering is very natural. And yet after all this, none of the ancient interpreters adhere to this notion, but render it in the former (as Abu Walid truly observed of the ancients) that of a wheel; so the Chaldee with a large paraphrase to express this to be their meaning, as a wheel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— which is turned and moved, and never stands still in a declivity. The LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a wheel; the Syriack as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word which they certainly use for a wheel, Eccl. 12.6. Isa. 28.28. and Ezech. 23.24. And so the Latin, pone eos ut rotam; and the Arabic and Aethiopick, set them as a wheel. And in reverence to this concurrent judgement of all these, together with the Interlinear and our modern translators, it will not be amiss to retain this notion of wheel, yet so as may best agree with the context, and with the mention of wheels when it is joined with chaff, etc. in other places. For the wheel was the instrument used in husbandry for the beating the corn out of the straw, and breaking the straw into small parts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isa. 28.28. the threshing-wheels of a Cart: see the manner of it largely set down in Annot. on Mat. 3.1. And then the phrase in this sense will be very intelligible and expressive also, if only we be careful to observe, that the wheel here is the instrument of breaking or threshing, and so that the words must be thus rendered, not make them, ut rotam, as a wheel, i. e. as a wheel is made, but make them, ut rota, as a wheel makes other things, i. e. as a wheel deals with the corn, so shalt thou deal with them, thresh and break them in pieces. So shall we find the phrase in that eminent place, Isa. 28.28. Corn is bruised, because he will not ever be threshing it, nor breaking it with the wheel of his cart, nor bruise it with his horsemen: where the wheel is the agent (and not the patient) that which breaks. This was needful to be advertised; because in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the chaff or stubble before the wind, the chaff is the patient (and not the agent) that which is driven away by the wind, after the wheel hath done its execution upon the sheaves, thresht out the corn, broken the straw, for than what remains, but that the dust and chaff, and all that is good for nothing, be winnowed, and carried away with the wind? What their manner of winnowing was, is also at large set down Annotations on Matth. 3.1. And from thence this 14th. verse explained, as far as the flames setting the Mountains on fire, not burning the earth or body of the mountains, but only burning the chaff which is winnowed from the corn upon the threshing-floor, situate for that turn on some eminent place, and so making a flame upon the mountain. This being without question the meaning of that latter part of v. 14. it is most probable that it should belong also to the former. All the difficulty is in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which we render a wood (and may be thought to refer to fire burning wood) but signifies any open place, where grass and trees grow, a forest, etc. so Psal. 132.6. where we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wood, 'tis certain the threshing-floor of Araunah the Jebusite is meant by it, for there we know the Temple was built; and so 1 King. 7.2. we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forest, the house of the forest of Lebanon, solomon's own house being near the Temple, in that tract of ground not in that wood) called Lebanon, where the tall Cedars grew. The Chaldee there renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house of pleasure, or summer-house for the Kings, such as was wont to be in the freest and coolest air. The same is, Mic. 3.12. called, the mountain of the house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the high place of the forest. And then this very well agrees to the matter in hand, the forest and the mountain being in effect as to this use, all one, both of them open places, where the wind comes and drives away the dust and chaff (especially when it is the higher part of the forest, such as that floor of Araunah was) and such as were generally set apart for this purpose. And so for the fire to burn the forest, is no more than the flames burning the mountains, both of them to express the conclusion of a threshing, when the chaff hath the fire set to it, and is burnt all up, that it be not, upon the turning of the wind, blown back on the corn again: of which see more, Annot. on Mat. 3.1. That both these verses, 13, and 14, entirely belong to this one matter, the threshing and winnowing, and burning the chaff consequent to it, appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or application of the similitude, v. 15. so persecute them with thy tempest, and terrify them with thy storm or whirlwind, which hath no propriety to any other notion of the words but that of winnowing.  
V. 18. Whose name is Jehovah] The construction of the words in the close of the Psalm lies most probably thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they shall know, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. it shall be known by this means, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art thy name Jehovah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. that thou art what thy name Jehovah imports; and what that is, is expounded in the remainder of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— thou only the high over all the earth, that being indeed the meaning of Jehovah, the infinite, eternal, and so only supreme power over all the world. But it is possible that before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy name, some preposition (as 'tis ordinary) is understood, and so it will be rendered more expressly, to the same sense, that thou, according to thy name Jehovah, art only, etc. Or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name is among the Rabbins ordinarily used for God himself, therefore it will not be remote from Hebrew style, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be resolved to signify no more than Jehovah, and then this will be the rendering, that thou, Jehovah, art alone the most High—    

The Eighty Fourth PSALM.  
TO the chief Musician upon Gittith, A Psalm for the sons of Coreh.  
Paraphrase. The eighty fourth Psalm is the panting of a pious soul toward God, a pathetical expression of the benefits and joy of his public service, and an encouragement of the people to make the ways of passage thither from all quarters fair and passable. It seemeth to have been composed in some time of detention from, and deprivation of those advantages and privileges. It was set to the tune called Gittith, (see note on Psal. 8. a.) and committed to the Praefect of the Music to be sung by the posterity of Coreh, (see Psal. 42.1.)  
1. How amiable are thy Tabernacles, O Lord of hosts!  
Paraphrase. 1. O omnipotent Lord, thou that rulest and dispensest all things by thine own power and wisdom, yet usest the ministry of thy celestial Angels herein, and hast whole armies of them perpetually ready for thy service, and most peculiarly makest use of their ministry in the place of thy public worship, there to presentiate and exhibit thyself to thy servants, to testify by them that thou residest there, as it were in thy Majesty, to set up a glorious tent among us (a type of thy promised Incarnation, inhabiting and pitching thy tent in humane flesh, John. 1.14.) what condition can be so desirable or valuable, so honourable or joyous, as this, to be thus admitted unto thy presence, and enjoy the divine effects and benefits of it?  
2. My soul longeth, yea, even fainteth for the Courts of the Lord: my heart and my flesh 
‖ shouteth ●●  crieth out for the living God.  
Paraphrase. 2. Of this none is more sensible than those which are deprived of these felicities: and this is our portion at this time, which raiseth our desires to an holy impatience, and vehement panting thirst (see Psal. 42.1.) a most earnest pursuit of this so great a dignity, of being, after so long an exclusion, admitted to this thy throne of grace, thy divine most comfortable presence, without which we faint and are ready to die, our life is no life, but a melancholy image of death without it. To this therefore we aspire with all our most ardent affections, and as with a shout or jubilation excite one another to the most passionate pursuit of it.  
3. Yea the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thy altars, O Lord of hosts, my King and my God.  
Paraphrase. 3. Now that we are deprived of this felicity, the silly birds (whose happiness we have reason to envy) are permitted to inhabit there; no place that they seem so ambitious to choose, to build their nest and lay their young ones in, as those which were wont to be honoured with thy presence among thy servants (as if the protection which was wont to be afforded us upon our addresses to God, were by them especially hoped for there.) O that thou wouldst be pleased of thine infinite power and goodness, to afford us that dignity which those little birds, the sparrow and swallow, are now principally partakers of.  
4. Blessed are they that dwell in thy house; they shall be still praising thee, Selah.  
Paraphrase. 4. O what a blessedness do they enjoy, that are allowed those celestial privileges of thy constant solemn service, to divide their years betwixt praying and praising, petitioning and receiving thy mercies, and then returning their devoutest acknowledgements to thee at the solemn festivals;  
5. Blessed is the Man 
‖ Who hath strength in thee,  whose strength is in thee, 
† the high ways are in their hearts, or in the midst of them.  in whose heart are the ways of them:  
Paraphrase. 5. Who place all their trust and confidence in thy aids, and seek them from thee in thy Temple, the place of thy peculiar residence; who are always full of devout thoughts of going up thither to the sacred solemnities, and of fitting the high ways for commodious passage to themselves and others, (or that have free liberty to resort thither.)  
6. Who passing through the 
* Mulberry-valley, or valley of weeping, turn it into a spring, even when the rain filleth, or covereth—  valley of Bacha, make it a well, the rain also filleth the pools.  
Paraphrase. 6. Which by trenching and draining the most wet and watery valleys, make the way very passable, in the moistest season, from every corner of the land to Jerusalem.  
7. They go from 
‖ valley to valley, the God of Gods shall appear in Zion. (see note c.  strength to strength; every one of them in Zion appeareth before God.  
Paraphrase. 7. And so go up cheerfully and unanimously and devoutly on their road, from one stage to another, and at length come to that amiable and desirable place, where God is so graciously pleased to exhibit and presentiate himself. (And so in the antitype of the Sanctuary, the Christian Church, there is no doubt but he will give grace, and that abundantly, to all that ask and knock, and persevere in an holy obedience to his directions, to seek and beg it of him in Christ.)  
8. O Lord God of hosts, hear my prayer; give ear, O God of Jacob, Selah.  
Paraphrase. 8. Thou therefore that fittest and rulest in the midst of all thine armies of Angels, and by them sendest down thy blessings, as oft as they bear up our prayers to thee. that hast obliged thyself in a peculiar manner to protect this thy chosen people, and in token thereof vouchsafest to be called their God; I beseech thee to hearken to and grant this prayer of mine for the free and cheerful return of thy people to the place of thy solemn and holy worship.  
9 Behold, O God our shield, and look upon the face of thine Anointed.  
Paraphrase. 9 Thou art our only God, our only protector and defender, we beseech thee in mercy to behold and receive the petition, to grant the prayer of our Sovereign whom thou with thine holy oil hast inaugurated, and by thy special providence appointed to be King over us.  
10. For a day in thy Courts is better than a thousand: I had rather 
† lie at the threshold.  be a dorekeeper in the house of my God, than to dwell in the tents of wickedness.  
Paraphrase. 10. It is infinitely more desirable and valuable to spend one day in thy presence, and service in the place where thou art pleased peculiarly to exhibit thyself, than a thousand days in any other condition, deprived of this privilege and advantage; more eligible to lie at the threshold, in the most abject condition of nearness to this palace of thine, than to have all the pomp and glory of any the most splendid worldly condition, and to be withheld from this liberty, as men excommunicated and separated from thy presence.  
11. For the Lord God is a sun and shield; the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly.  
Paraphrase. 11. For this God of ours, that there exhibits himself, is the spring of all light and strength, directs us in our way and defends us in it; he will not only pity and deliver, but even advance and dignify▪ and heap all abundance of blessings, both corporal and spiritual in this life, and eternal in another life, on all those that faithfully adhere to him, and constantly observe his commandments. (Surely God heareth not sinners, but him that is a worshipper of God, and doth his will, him he heareth, denyeth him no request which is truly for his avail to have granted him.)  
12. O Lord God of hosts, blessed is the man that trusteth in thee.  
Paraphrase. 12. O thou blessed omnipotent Lord of all Majesty, how unspeakably great and valuable is that one felicity, which consists in a constant adherence to and dependence on thee? He that is thus united to the fountain of all good things, can never stand in need of any thing that is truly profitable or desirable.  

Annotations on Psalm LXXXIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Cryeth out] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cry aloud, vociferate, or jubilate, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and it is used either for grief, but especially for joy and exultation: the LXXII. fitly render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exceeding joy. And being here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to, it hath a special notation, such as is taken from the custom of Mariners, or Soldiers, or husbandmen; the first of which when they lose from land into the ocean, set sail with a shout; the second when they assault their enemies, encourage one another with a shout, when they have gotten the victory, express their joy with a shout; the third when they conclude their harvest, do it with a shout, called therefore proverbially (Isa. 9.3.) the joy in harvest: And so when they went up to the feasts at Jerusalem, they went with an holy jubilation, or shout. And this seems to be the full importance of the phrase in this place, My heart and my flesh, my rational, and even carnal sensitive faculties shout to the living God, are ardently desirous of thus going up to the Sanctuary, are ready with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ovations, and vociferations (when they be allowed that favour) to go up to the presence of this living God, the joy of their very life, whose gracious assistance and exhibition of himself is the only tenure they have in all kind of prosperity.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Hearts] The difficulties of this verse may possibly be removed by remembering the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only for the heart, but by metaphor (being oft applied to those things that have no heart) for the middle. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jon. 2.3. not into the heart, but the midst of the Seas. So Deut. 4.11. the mountain burnt with fire to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not heart, but) midst of heaven, 2 Sam. 18.14. Absolom was alive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the Oak. So Jer. 51.1. inhabitants of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not heart, but) midst of them that rise up against me. And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may thus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the learned Grotius, be rendered here in the midst of them, than the passage will be clear, Blessed is the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  literally strength, or (as the LXXII. and Syriack and Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—) help to him in thee, i. e. which hath in thee strength, help, or protection, being allowed liberty (as the former part of the Psalm determins the sense) to resort to God's Sanctuary, which is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from whence that protection and aid in all exigencies may be had. Then follows to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paths, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or highways, fosseways, or causeys (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise, or pave a way with stone) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ascents, i. e. ways of going up to the Sanctuary, in the midst of them, i. e. who have such highways, free liberty to go up to the holy assembly in the midst of them; or (if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signify their hearts) who take care and look to the maintenance of these causeys, in order to the sacred assemblies, which they that are deprived of that privilege of going up to them most sadly bemoan the want of. When Jerusalem became the Metropolis of Judaea, the roads to it, upon civil grounds, were to be made large and passable; but when the Temple was built there, and by the Law the whole nation obliged thrice every year to resort thither, this was now, upon weightier reasons, to be provided for. Especially considering that Judaea was a mountainous, uneven Country, where the brooks in the valleys upon any fall of rain were apt to swell, so as to be hardly passable. And therefore among the causes for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intercalation of a month, and alteration of the seasons of the festivals thereby, the chief that are set down by 
† Hilch. Kid.  Maimonides, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 ways, (when in respect of them occasion requires it,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because of the bridges. And the same Maimonides tells us, Hilch. Roths. c. 8. that for the maintenance of the ways every year at the 15. of the Month Adar, Commissioners were sent out to look to the repairs of bridges, causeys, etc. This makes it not unreasonable to suppose that the ways to the Temple should here be mentioned, in reference to those sacred solemnities, as when Lam. 1.4. 'tis said, The ways of Zion mourn, because none come to the solemn feasts. And then as it is a felicity to have the use of these ways, so must it also have been an act of piety in any to take care of them, that they might be serviceable to this end, for themselves and others. And to this purpose also the next verse will be best interpreted: see note c. Abu Walid seems to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for strengths, and interprets it of strong and firm resolutions. Kimchi in his roots renders it high praises. The Jewish Arab expresses the whole passage by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose hearts are sincere.  
6. Valley of Bacha] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flevit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weeping, and in Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And from this notion of the word the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the valley of weeping, and the Vulgar, Lachrymarum, of tears; and the Chaldee seems to follow that sense. Our later interpreters here make use of the notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Mulberry-tree (and the Jewish Arab telling us in a note that it is a valley in Syria Damascena, yet renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as to say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the valley of Plumb-trees) so 2 Sam. v. 23. over against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mulberry-trees; and so again, v. 24. where the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trees. The use of the word must probably be deduced from the sort of the soil where mulberry-trees grow. For of them it is observable that they use to grow (not in dry and waterless soils, as vulgar Interpreters would fancy, but) peculiarly in low grounds or valleys (non temere in montibus, saith Pliny, l. 16. c. 18.) in a fat and moist soil, say the Herbalists. And so, if that were the rendering here, the passing through the mulberry valley would fitly signify passing through a low and wet and moist place, which according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by us called, a weeping ground. The Syriack here read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which will best be rendered, they passed through, or by, or into profound weeping; yet thereby meaning not tears from men's eyes, so probably as water's overflowing the ground by which they passed, for so Job. 28.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bindeth the floods from weeping, is by us duly rendered from overflowing. So again, Job. 38.16. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from the same theme) the Interlinear reads fletus maris, the weeping of the sea: It signifies most probably the waters that distil from thence (as tears from the eyes) and pass by secret meatus in the earth. The LXXII. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spring of the sea. And then by analogy with these, we shall best render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the valley of weeping, or the moist and weeping valley. And to make or turn that into a spring (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they make it a well, or turn it into a spring) is by casting up earth and trenching it (as the Fens with us are drained) to render it a spring, the water whereof having gained a regular course, becomes a stream, passable in the deep of winter, when, as here it follows, the rain covers or fills the pools. So those words will best be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or though, or even where the rain covers the pools. The ambiguity of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have caused very various renderings of these words. But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil, for teaching, signifies a lawgiver, and so is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so from another notion of it for watering, it certainly signifies rain, so Joel 2.23. he will give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rain, and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the early and latter rain; and so in proportion with the valley, and the weeping, or wateriness foregoing, it must be thought to signify here. And so likewise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedixit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies benediction, and is rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blessing; so not only the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but with the same points as here, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for a pool, Jud. 1.15. give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a blessing, but the pool, for thou hast given me a south land, or dry land; and so it there expressly follows, give me also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 springs of waters. And so this well connects with the former part of this verse, they shall make the mulberry-valley, or weeping-valley a spring, drain it and make it passable in a channel or watercourse, and that even after the fall of the greatest rains, when the pools are swollen and filled highest; this being the benefit of the fosseways, forementioned, v. 5. This is the most probable interpretation of the verse, in perfect accord with the former, and the design of the Psalm in magnifying the felicities of those that are allowed the liberty of the sacred assemblies at Jerusalem. And to the same sense follows in the next verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall walk or proceed from valley to valley (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 King. 21.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the valley of Jezreel: so in the Targum, Isa. 28.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of fatness) or perhaps from trench to trench (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Psal. 122.7. is rendered by the Interlinear, in antemurali tuo, in thy trench, without the wall: so Lam. 2.8. Nahum. 3.8.) expressing the convenience of their journey through all those most suspected, and naturally impassable places, by the help of trenches, or by means of these fosseways, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  till at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Gods shall appear, or be seen, or beheld in Zion, i. e. shall show or reveal himself graciously to them there; or as Jehovah jire signifies, Gen. 22.8. shall provide, and take care of them, as he will be sure to do of all faithful servants of his, that address themselves to him there, in his Temple or Sanctuary.  
V. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Doorkeeper] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threshold is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit, or lie at, or on the threshold, when one is not admitted into the house, in a vile and abject condition. The LXXII. here renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be cast down in the house of God, to lie as a Lazar at the door, or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the ancient Church, which lay prostrate without the door of the Church, to beseech the prayers of them that enter there, being themselves unworthy to be admitted thither. The Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cleave to the house, i. e. to lie fastened to the door of the house, which is not the office of the Nethinim or doorkeepers, that were admitted in, but the condition of the vilest person that is shut out of the Temple, only is admitted to lie and beg mercy at the entrance into it. And this the Psalmist much prefers before any the most flourishing worldly condition of those that are kept at a greater distance from it.    

The Eighty Fifth PSALM.  
TO the chief Musician, A Psalm for the sons of Korah.  
Paraphrase. The eighty fifth Psalm is a thankful acknowledgement of God's mercy in returning their captivity, and an humble importunate prayer for the confirming, continuing, and perfecting this mercy to them. It hath some degree of propriety to David's return to Jerusalem after his flight from Absolom, but much more to the days of Ezra and Nehemiah, after the captivity. It was committed to the Praefect of the Music, to be sung by the posterity of Coreh.  
1. Lord, thou hast been favourable to thy Land; thou hast brought back the captivity of Jacob.  
2. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.  
3. Thou hast taken away all thy wrath, thou hast turned thyself from the fierceness of thy anger.  
Paraphrase. 1, 2, 3. It is thy special mercy and compassion to us, O Lord, that we that were chased and carried captive from our country, are now restored to it again. Our sins that brought these sad effects of thy displeasure upon us, thou hast now been pleased to pardon, and so being reconciled to us, of thine own abundant free grace and mercy, to release us from those severe punishments, which have most justly lain upon us for our provoking offences.  
4. Turn us, O God of our salvation, and cause thine anger toward us to cease.  
Paraphrase. 4. From thee, O blessed Lord, all our deliverance proceeds, be thou pleased to interpose thy hand, to perfect this work of mercy and reconciliation and restauration, which thou hast so graciously begun for us, and pardon the deviations that since our return we have most unexcusably been guilty of.  
5. Wilt thou be angry with us for ever? wilt thou draw out thy anger to all generations?  
6. Wilt thou not revive us again, that thy people may rejoice in thee?  
Paraphrase. 5, 6. We have long been exercised under thy sharp hand of punishments, and almost been tempted to despair of any release either to ourselves or our posterities; and since thou hast brought us back to our country, our new fresh provocations have again withheld thy loving kindness from us, cast back the work of rebuilding thy Temple. O be thou now pleased, as thou hast begun to give us some essay of thy mercy, to perfect and complete it to us, to restore unto us that life and pleasure and joy, which we were wont to enjoy in approaching to and attending on thee in thy Sanctuary.  
7. Show us thy mercy, O Lord, and grant us thy salvation.  
Paraphrase. 7. This is a divine work of mercy and deliverance, O Lord, be thou graciously pleased to afford it us.  
8. I will hear what God the Lord will speak, for he will speak peace unto his people, and to his saints: 
‖ and they shall not, or let them not—  but let them not turn again to folly.  
Paraphrase. 8. And this I am confident thou wilt now do in return to our prayers, if we be but duly qualified to receive, so great a mercy, sincerely penitent for our former sins, faithfully resolved on a new and holy life, and continue constant in these vows of never relapsing to our former provoking sins: All which we shall, after such correction, certainly be careful to perform; if we be not the most stupid Tools in the world.  
9 Surely his salvation is nigh them that fear him, that glory may dwell in our land.  
Paraphrase. 9 God certainly on his part will be most ready to perfect this mercy to us, that thy Temple may be rebuilt, and the glorious majestatick presence or inhabitation of God may return and be resettled in Jerusalem; if we only be on our parts careful to qualify ourselves for the receiving it, by sincere reformation, and persevering obedience to his divine precepts.  
10. Mercy and truth are met together; righteousness and peace have kissed each other.  
Paraphrase. 10. Let us be careful to approve the sincerity of our obedience to God, and he will certainly crown that with his mercies, all felicity and prosperity.  
11. Truth shall spring out of the earth, and righteousness shall look down from heaven.  
Paraphrase. 11. Let our hearts fructify in good works, and God will cherish and reward them.  
12. Yea the Lord shall give that which is good, and our land shall yield her increase.  
Paraphrase. 12. These two things shall never be separated, our bringing forth fruits of righteousness, and Gods heaping all manner of good upon us.  
13. Righteousness shall go before him, and 
‖ he shall set his steps in, or to the way: see note c.  shall set us in the way of his steps.  
Paraphrase. 13. Our duty it is to walk obediently before him, and then he will follow in performing his part of the Covenant of mercy, bring us to all that is desirable or valuable to us.  

Annotations on Psal. LXXXV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Forgiven the iniquity] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, literally thou hast born, or taken away iniquity, is by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoned, (and so by the Syriack) by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, remitted. And this, with all that follows, of covering their sin, taking away his wrath, etc. a lively expression of what went before, v. 1. the bringing back their captivity. It is a maxim among the Jewish Doctors, that Captivity is one way of expiation, and so to return from thence was a sure indication that the sin, for which it was inflicted, was remitted, or done away. This, saith 
† on Levit. ●.  Abarbanel, was obumbrated in the Azazel, or scape-goat, which, as the other that was slain, was a sin-offering, as appears, Leu. 16. v. 5. He shall take— two kids for a sin-offering— And then the confessing the sins over him, mentioned, v. 21. (Aaron shall lay both his hands on the head of the live goat, and confess over him all the iniquities of the children of Israel, etc. putting them on the head of the goat: And the goat shall bear upon him all their iniquities into a land of separation, v. 22.) shows that they were to carry their sins with them into the land of their captivity, meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of separation, that land, whatsoever it was, whither the divine providence had designed their deportation. From whence therefore being now returned, their sins for which they were thus punished, are supposed to be left behind them, no more to be laid to their charge, if their return to their former sins do not cause them to be called to remembrance. Thus indeed they did, as appears by the books of Ezra, chap. 9.1. and Nehem. chap. 5. and chap. 13. and that gave sufficient occasion as for the Fast, Ezra 9.3. and Nehem. 9.1. so for the earnest deprecations here following in this Psalm, v. 4.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Not turn to folly] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not, or, and let them not return to folly, (which the Chaldee and Syriack render to that sense) the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to them that turn their heart to him, and the Latin, & ad eos qui convertuntur ad eor, and to them that are converted or returned to their heart. This they seem to have drawn from some affinity of the Hebrew words, which with some light changes produce this, reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to, and so joining it in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (twice foregoing;) and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to folly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart, Selab: which because it still makes an imperfect sense, and to them that turn the heart, Selah: they have therefore supplied the seeming Ellipsis▪ the LXXII. by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to him, i. e. to God, the Latin by inserting ad before cor▪ returning to the heart, which is a phrase to signify repentance or resipiscence, growing wise again (and so better agrees with the Hebrew, which indeed signifies, not returning to folly.) That they thus did read the Hebrew words, is not so likely, as that by occasion of this affinity of phrases they thus thought fit to paraphrase the Hebrew, which is not unusual with them in other places. And in this place, though the words be quite changed, the sense doth not suffer much by this paraphrase, this being on both sides the condition of Gods removing his judgements, that they which receive them be sincerely penitent, and then they will not return again to the folly of their former ways of sin.  
V. 10. Mercy and truth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidus fuit, is frequently used for fidelity, and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the passive sense for faithfulness, and in that notion doth well agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the latter part of the verse (and is by the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, righteousness, Gen. 24 49. Isa. 39.19.) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace (all prosperity given us by God) are in effect all one also. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And then the meeting of these pairs, mercy and truth, or fidelity, and (by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very frequent in Scripture) of righteousness and peace, will signify the performance on Gods part proportionable to the qualification on ours: where truth or fidelity is made good towards God, there mercy will undoubtedly be had from him; where righteousness on our part, there peace on Gods, i. e. all the felicity and prosperity imaginable. This rendering of the place is most agreeable to the matter here in hand, the confidence that God will pardon their sins which unfeignedly return to him, v. 7, 8, 9 And to the same purpose is that which follows, v. 11. As truth or uprightness (sincere reformation) springs out, and ascends from the earth, the hearts of men, the proper soil for it to grow in; so shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the other notion, very frequent, that for mercy (and to pass from one notion of a word to another is an elegance, and no rarity in these writings) look down from heaven, as the Sun doth upon the World, when it sheds its influences upon it, and cherishes the germina or sprouts, all productions of the earth here below. And so again, v. 12. to the Lords giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  indefinitely, i. e. all good things, is annexed, our land shall give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil, produxit, all the sorts of fruits which the earth brings forth, and by analogy with v. 11. where Truth was to sprout out of the earth, must signify that sort of fruit or productions, i. e. truth, or sincerity of obedience to God; and so that again (by way of regressus, naming that first which had been last, and that last which had been first) is all one with v. 11. in the notion we have assigned it. And once more, v. 13. Righteousness, in the notion of v. 10. uprightness and fidelity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall go, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face, i. e. the face of God, mentioned in the former verse; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he, i. e. God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the way, say the LXXII. i e. shall follow after, where righteousness goes before; having such a Prodromus or Usher, to prepare the way before him, God will solemnly and in state come on in the Procession, as Psal. 89.14. mercy and truth are said to go before the face of God, as Heralds to engage his following after. The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall set him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good way, i. e. set him at liberty, in a prosperous condition, rescue, and return the captivity of them that walk uprightly before him. All these but various expressions (as in a Poem it is ordinary) of the same thing, Gods never failing to return in mercy to them that sincerely convert to him by repentance. The Jewish Arab reads this last verse in another sense, They that seek equity or justice, shall walk before him, and shall set their steps in his ways; as likewise before, v. 10. the people of goodness and truth have met together, etc. But the former sense is more probable.    

The Eighty Sixth PSALM.  
A Prayer of David.  
Paraphrase. The Eighty sixth Psalms was composed by David in some time of distress, probably in his flight from Absolom, and is a mixture of ardent prayer to God, and full indisturbed reliance on him, and adoration of his power and mercy.  
1. Bow down thine ear, O Lord, hear me: I am poor and needy.  
2. Preserve my soul, for I am holy: O thou my God, save thy servant that trusteth in thee.  
3. Be merciful to me, O Lord, for I cry unto thee daily.  
4. Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul.  
Paraphrase. 1, 2, 3, 4. O God of all mercy, that never failest to hear and answer the prayers of those that being in distress address themselves to thy throne of grace, with humble obedient and devout hearts, with full reliance and affiance on thee, with constancy and perseverance in fervent prayer, I that am qualified by my present distress and want of thy supplies to receive this mercy from thee, that have been wonderfully favoured by thee, and do with all reverence, and yet also with confidence, and importunately, and constantly, and ardently pour out my petitions before thee, beseech thee at length that thou wilt hearken unto me, rescue me out of my present distress, refresh and comfort me in my affliction.  
5. For thou, Lord, art good and 
‖ pardoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ready to forgive, and plenteous in mercy unto all them that call upon thee.  
Paraphrase. 5. For it is thy property to hear and answer Prayers, and most graciously to pardon the sins of all humble suppliants, and to abound to them in mercy and benignity.  
6. Give ear, O Lord to my prayer; and attend the voice of my supplications.  
Paraphrase. 6. And hereon I found my trust and importunity, that thou wilt now grant this my petition.  
7. In the day of my 
† distress. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trouble I will call upon thee, for thou wilt answer me.  
Paraphrase. 7. When I am in the greatest straits, then, a● in thy special opportunity, I address my prayers unto thee, being then most confident that thou wilt give me an answer of mercy.  
8. Among the 
‖ or, Angel●  gods there is none like unto thee, O Lord; neither are there any works like unto thy works.  
Paraphrase. 8. Of all the Angels in heaven, much more of the false heathen Idol gods, there is none fit to be compared with thee; their power to relieve is not comparable to thine, nor proportionably their readiness for such a work of mercy.  
9 All nations whom thou hast made shall come and worship before thee, O Lord, and shall glorify thy name.  
Paraphrase. 9 And this is so evident in thy works of creation (but especially in thy works of redemption, and thy strange providential dispensations, and interpositions of thy hand in behalf of thy servants) that all the blindest Idolatrous Gentiles may therein discern reasons abundantly sufficient to convince them of thy power, and to bring them, as proselytes, to thy worship, to acknowledge and magnify thy divine Majesty; and so at length they shall do 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this shall be in the days of the Messias. Kimchi.  in the days of the Messias.  
10. For thou art great, and dost wondrous things; thou art God alone.  
Paraphrase. 10. For to thee only belongs the sovereign commanding controlling power, to which all creatures yield their obedience, as being the one only God over all the world: None but thou only hast the privilege of working true miracles, of resisting the most puissant power of men, and so of rescuing the most disconsolate sufferers out of the utmost distresses.  
11. Teach me thy way, O Lord; I will walk in thy truth: unite my heart to fear thy name.  
Paraphrase. 11. O Lord, let thy spirit direct and guide all the actions of my life, that they may be acceptable to thee, that I may uniformly practise what thou requirest: O be thou pleased to purge all hypocrisy out of my soul, that I may perform a sincere universal obedience to thy commands, not taking any interest of the world or flesh into competition with thee.  
12. I will praise thee, O Lord my God, with all mine heart, and I will glorify thy name for evermore.  
13. For great is thy mercy toward me, and thou hast delivered my soul from the lowest hell.  
Paraphrase. 12, 13. This I am sure is most perfectly due to thee, and with it all the praises and acknowledgements of my whole soul, and that for ever; It being a work of thy superabundant mercy toward me thy poor indigent, helpless, and withal most unworthy servant, that thou hast not permitted me to be swallowed up with that abyss of dangers that have encompassed me, but as yet preserved, and so in some degree delivered me out of them.  
14. O God, the proud are risen against me, and the Assemblies of 
† formidable, or potent.  violent men have sought after my soul, and have not set thee before them.  
Paraphrase. 14. For they are a sort of obstinate, and withal very numerous, powerful, and formidable enemies, that have set themselves purposely to destroy me, without any fear of thee, or imagination that thou wilt interpose any hindrance to the prosperous success of their designs.  
15. But thou, O Lord, art a God full of compassion, and gracious, long-suffering, and plenteous in mercy and truth.  
Paraphrase. 15. But thou, O Lord, wilt undoubtedly relieve me, and discomfit them. Of this thy divine attributes assure me, who art so wholly made up of mercy and pity to them that are in distress, and cry to thee for help, that I cannot doubt of thy hearing and rescuing me at this time: and though thou defer●est the execution of thy wrath upon wicked doers, on purpose to reduce them by thy patience to repentance; yet when this work of thy longsufferance and mercy proves in effectual, when men go on impenitently and obstinately in their course, thy fidelity and performance to thy servants that are oppressed by such, as well as that sovereign property, thy mercy, oblige thee to discomfit and exemplarily to punish them, and relieve and deliver those that are, oppressed by them.  
16. O turn unto me, and have mercy upon me: give thy strength unto thy servant, and save the son of thy handmaid.  
Paraphrase. 16. Lord, if it be thy will may this now be thy opportunity, to restore thy wont mercies to me, to interpose thy power for my rescue, and deliver me thy most lowly servant out of these present dangers.  
17. Show me a token for good, that they which hate me may see it and be ashamed; because, thou, Lord, hast holpen me, and comforted me.  
Paraphrase. 17. Let thy favour and kindness toward me be now by some means, as thou shalt think good, signally and illustriously expressed, that it may be effectual to work a shame and reformation in mine enemies, so far at least, as to give over their malicious design, when they discern thee to espouse my cause, to take my part, to assist and support me against all their machinations.  

Annotations on Psalm LXXXVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. For I am holy] The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render, for I am holy, may deserve to be examined. The Chaldee directly follow the Hebrew words, and are to be interpreted by them, and give no help toward the understanding them. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as literal, the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an aspirate for ח (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with γ for ח) being most probably form, by an easy change, from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This signifying originally 1. piety, to God, 2. probity, 3. mercy or benignity, the Syriack, it seems, thought it so unreasonable for the Psalmist to affirm any of these of himself, that taking it in the third notion, that of goodnese, as that is all one with mercy, they apply it not to the Psalmist, but to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art good; and so the Arabic also. That this was by them done either through change or misunderstanding the Hebrew, is not probable, when there is another notion of the word, which as it will best accord with this place, so it will perfectly justify this their rendering, that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Ps. 4. d.) one that hath found favour with God. This best accords with the rest of the titles here given to himself, poor and needy, v. 1. thy servant that trusteth in thee, v. 2. one that cries daily to thee, v. 3. that lifts up his soul to thee, v. 4. Which what are they but the description of God's Eleemosynary, the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere? Another possible notion of the word, and which recedes very little from this, (such as may be owned of the Psalmist speaking of himself) may be taken from Prov. 2.8. For as here the prayer to God to keep or preserve his soul, is backed with this motive, for I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so there the aphorism is delivered expressly, for he will preserve the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his pious ones, which the LXXII. render there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of them that revere, or fear, or worship him. In this sense it is used, Psal. 32.6. For this shall every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pious, godly man, (that fears, or worship's God) pray unto thee in a time when thou mayest be found; A promise again of Gods being found granting the requests of such of these, when they pray to him. And in this notion of the word, for one that fears and reveres, and humbly addresseth his prayers to God, there will be no more difficulty for the Psalmist to say this of himself, than that he trusteth in him, in the end of the verse, cries daily to him, v. 3. lifts up his soul unto him, v. 4. calls upon him, v. 5. and 7. or that he prays and supplicates to him, v. 6.— And thus, Psal. 116.15. speaking of himself, precious, saith he, in the sight of the Lord is the death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his holy ones, those who depend, and wait and rely on him, in the former verses. Nor can it be strange that any or all of these should here be introduced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, as the grounds of his begging an audience to his prayers, when God, who though he be not obliged by the merits of our performances, is yet by the force of his own promise, hath promised to hear the prayers of such as come thus qualified to him. The Jewish Arab renders it, Preserve my soul, and I shall be pure.  
V. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Gods] That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high angels are to be here understood, is the gloss of the Targum, and so the word frequently signifies, see note on Ps. 82. b. yet the mention of all nations immediately following, and those evidently in the notion of the heathen Idolaters of the world, or whom it is said, that they shall come and worship thee, O Lord, i. e. forsake their Idols, and become proselytes to the true God, makes it reasonable to understand it here of those, whether good Angels or Devils, which are by those nations adored, and prayed to, and depended on, that so the connexion may be evident, Among those Gods none is like to thee, O Lord; and consequently, All nations shall forsake them, and become worshippers of thee.  
V. 11. Unite] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unite (retained also by the Chaldee,) the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Let my heart rejoice, reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoice, as when Job 3.6. we read in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not rejoice, the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be united, when yet the next verse determines it to the sense of joy, let no joyful voice come therein. Here the points differing, the rendering must in reason be as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 univit, and note the contrary to hypocrisy, or unsincere, partial obedience, ordinarily expressed by the double heart.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Violent] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear, or be frighted, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and therefore is most literally to be rendered terrible or formidable. Yet Abu Walid and Kimchi among the significations of it, put fortis, potens; and accordingly the LXXII. renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, powerful men, and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies potent, so also cruel, oppressing men, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis & durus fuit.    

The Eighty Seventh Psalm.  
A Psalm or Song for the sons of Corah.  
Paraphrase. The eighty Seventh Psalm is a brief comparison, first betwixt Zion, the place of God's Worship, and all Judaea besides; and then betwixt it and all other heathen people, particularly in respect of the numerousness of eminent persons in the one, above what was to be found in all the others. It seems to have been composed as a prophetic scheme to foretell the return of the Jews captivity (as Isa. 54.1. etc.) and the great prosperity of Jerusalem consequent to it, and was designed to be sung by the posterity of Corah.  
1. 
‖ The foundation thereof, or, The foundation, or beginning thereof is on the hills of holiness.  His foundation is in the holy mountain.  
2. The Lord loveth the gates of Zion, more than all the dwellings of Jacob.  
Paraphrase. 2. The Lord of heaven hath chosen one place on all the earth, wherein he is pleased to reside in a peculiar manner, to exhibit himself to his people that call upon him there; and as this he hath by promise determined to the Cities of Judah, rather than any other nation upon the earth, so hath he now of all them chosen out Jerusalem, and on the north side thereof, Psal. 48.2. the hill of Zion, and there he appointed the Temple to be sumptuously and magnificently built, and many Schools of learning to be erected there.  
3. Glorious things are spoken of thee, O City of God. Selah.  
Paraphrase. 3. This then is the place of God's residence (the emblem of his future incarnation, or inhabitation of his glorious Majesty among ●n, as also of the Christian Church, wherein God by his grace exhibits and presentiates himself) and all that ever have spoken of this place, have given it huge eulogies, for the beauty of the situation, beyond all other places, Psal. 48.2.  
4. I will make mention of Rahab and Babylon to them that know me: behold Philistia and Tyre, with Aethiopia; 
‖ this was.  this man was born there.  
Paraphrase. 4. And if it be compared with all other nations, Egyptians, Babylonians, Philistims, Tyrians, and Arabians, the difference will be found very great, especially in respect of the number of eminent pious men produced by the one, much greater than in all the other. To which also must be added one supereminent advantage, viz. that the only true God by his special presence and providence will continue this flourishing condition to this place above all others.  
5. And of Zion it shall be said, this and that man was born in her; and the highest himself shall establish her.  
6. The Lord shall count, 
† In the writing, or the Book of the People, that this was—  when he writeth up the people, that this man was born there. Selah.  
7. 
* But the singers as the minstrels shall co●●●, all—  As well the singers as the players on instruments shall be there: all my springs are in thee.  
Paraphrase. 6, 7. Among the nations very few can be found considerable for piety, and those discernible only by God, who exactly knows and considers every man living; whereas through God's special favour to the Jews, in taking such care for the instructing them in his will, and engaging them to his service▪ the number of eminent knowing and pious men is so great, that the burden of the song, by which they are praised and celebrated, sounds to 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 judgement 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 Panegyric on Zion: 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. God's holy hills, those of Zion, whereon the Temple was built, and of which the next verse (which must then be the first of the Psalm) begins expressly, The Lord loveth the gates of Zion— 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 conjoined 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 'tis 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, etc.) And the use of these is known among the Jews as well as other nations, the Scripture having left us several copies of them, hannah's Hymn in the Old Testament, Zacharies, and Simeons, and the Angels in the New. And if this should be the design of this Psalm, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will most probably be rendered, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  etc. it must then be rendered, not I will mention, but, I will attest Rahab, i. e. Egypt's, Tires, Babel's, and the Chushites Kings, 
‖ See 2 King. 18.21. & 19.9. & 22.12.  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 rendered 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 Zion, 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 Egypt. The Chaldee here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Egyptians (so Psal. 89.11. of Rahab they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is Pharaoh) the mention whereof in this place joined 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 Zion, the subject of this present Psalm. This is here expressed by the opposition betwixt its being said of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was borne there, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. some one particular, and perhaps contemptible person, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and men's saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this and that man, i. e. many eminent men were born in that. For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this, is but a form 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, etc. What sort of eminence it is that is here spoken of, and attributed to the Jews in Zion, 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 rendering the gates of Zion, the gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the houses of learning, or the schools which are built in Zion (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 ways 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 judgements they have not known them, Psal. 147.20.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ibid. Aethiopia] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chushi, which is here joined with Tyre and Philistia, though it be by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people of Aethiopia, (reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with▪ as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people) is by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chushites. Who these are there can be little doubt, if (not the authority of Philo and Josephus, and others that follow them, but) the evidence of several texts of the Scripture and the express paraphrase of Jonathan be considered, Gen. 10.6. For the Hebrew Chush that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arabia. And to that the testimonies of Scripture agree, Hab. 3.7. Chusan (the diminutive of Chush) is all one with Madian following in that verse; and accordingly Mose's Wife Sephora the Chushite, Num. 12.1. is the daughter of the priest of Midian, Exod. 2.16. and Midian or Madaan is by Josephus and Ptolemaens and others generally placed in Arabia, on the shore of the Red Sea. So Ezek. 29.10. Where the total desolation of Egypt is expressed by making it desolate from Syene to Chush, setting those two as opposite points, the one on one side, the other on the other side of Egypt; and than Syene being the boundary of Egypt toward Aethiopia by acknowledgement of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 
‖ de bell. Jud. l. 5. c. 1. see Plin. l. v. c. 9 Solon. c. 35. Strabo l. 17. p. 817.  Josephus, Syene divides Egypt from the Aethiopians, it follows of necessity that Chush must signify Arabia, which borders on Egypt in the point most opposite to Aethiopia. So when Ezek. 30.9. immediately after the visitation of Egypt, follows, Messengers shall go from me in ships to make careless Chush afraid, this is very appliable to Arabia, to which they oft pass by ship from Egypt by the Red Sea, but not to Aethiopia, to which they cannot pass by Nilus, because of the cataracts near Syene. So 2 Chron. 21.16. the Arabians are said to be neighbours of the Aethiopians: and accordingly when Sennacherib besieged Libna in the Tribe of Judah, 2 King. 19.9. Tirhacha King of Chush came upon him unawares, which their neighbours the Arabians might do, but the Aethiopians could not without first subduing Egypt, which lay betwixt them. So when Isa. 20.5. Chush is said to have been the Expectation of Ashdod, or Azotus, v. 1. (the City of the Philistims) this may well be understood of their neighbours the Arabians, but not of the Aethiopians so far removed from them. To these doth the learned Bochart add, Isa. 18.1. where Egypt is by the Prophet in Jewry said to be beyond the Rivers of Chush, which cannot be applied to Aethiopia, which is directly beyond Egypt. This than may be safely resolved, that Chush in this and other places must signify the inhabitants of Arabia, those that were vulgarly called Scenitae, because they dwelled in tents, called thence the tents of Chushan, Hab. 3.7. and accordingly for the tents of Kedar, Cant. 1.5. the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the sons of Chush, which dwell in those black tents, or tents of Kedar.  
V. 6. When he writeth up] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsit, descripsit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in writing, in setting down, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the description, or writing, say the LXXII. To this the ensuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be annexed, as in the genitive case, the writing of the people: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the writing of the People and Princes, say the LXXII. and Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Syriack, in the book of the people. And what this signifies the Chaldee have more largely expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book in which are written the numberings of all the people, i. e. the roll, or matricula, wherein the names of all the inhabitants are set down. This book as appears by v. 4 must refer to the Nations there named▪ in the view, or on the inspection of which, God, to whose eyes all men's hearts are discernible, shall count, saith the Psalmist (as before, v. 4.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this (or this fellow) was borne there, some one pious man or servant of God in an age, in a nation, as Job and the like, Job 1.1. whereas v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the singers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or like, the minstrels, shall recite or count (so the Ellipsis must be supplied, by repeating the verb used in the beginning of the 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verse) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my fountains are in thee. In which words must be explained, 1. what the singers and minstrels refers to, 2. what is meant by all my fountains. For the former it is sufficiently known that the singers and minstrels joined in celebrating the praises of eminent men, as also in the service of God. And as at the removal of the Ark the singers go before, and the minstrels follow after, the singers begin and lead the tune, as the Praecentors, and the players on instruments followed after, as the choir; so here the singers are supposed to begin, and the minstrels, or players on instruments, taberers, tympanistae, saith the Jewish Arab, follow to the same tune, both joining in this celebration of the divine knowledge and piety of those that dwell in Zion, and the great multitude of such; which is the most probable importance of the last words whereof their Anthem consists, All my fountains are in thee. 2. Then for my fountains, it will best be explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that were from the vein, or (as the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) fountains of Israel, Psal. 68.26. By vein of Israel there the people of Israel were meant, and those as numerous as the drops of water coming from a spring, or dust of any metal in a mineral vein; and so here my fountains, or springs, or flow of water, are the great multitude of pious people, which as such are called my, i e. God's fountains. And so these two verses 6. and 7. are but the same which had been said, v. 4. and 5. only varied in the expression. The Jewish Arab reads, the singers and taberers shall describe [set forth, or rehearse] all your root, or stock, which is as a fountain to you.    

The Eighty Eighth PSALM.  
A Song or Psalm for the sons of Corah, to the chief Musician upon 
‖ the hallo● instruments for answering.  Maalath Leannoth, Maschil of Heman the Ezrahite.  
Paraphrase. The Eighty eighth Psalms being a sad complaint addressed unto God in time of some heavy affliction, (most probably in the time of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was written in the person of them that were in captivity. Kimchi.  captivity, as Psal. 89.) was committed to the Praefect of the Music to be sung by the posterity of Corah, the hallow instruments, pipe, flute, etc. being appointed to answer their voices. It was set to the tune called Maschil (see note on Psal. 32. a.) from the title of a divine song, composed by Heman the son of Zerah, the son of Judah.  
1. O Lord God of my salvation, I have cried day and night before thee;  
2. Let my prayer come before thee, incline thine ear unto my cry.  
Paraphrase. 1, 2. Thou, O God, art he from whom my deliverance must come, no other means can be effectual for me, to thee I continually address my prayers; O be thou graciously pleased to hear and answer them.  
3. For my soul is full of troubles, and my life draweth nigh unto 
† hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the grave.  
4. I am accounted with them that go down unto the pit: I am as a man that hath no strength:  
Paraphrase. 3, 4. For this I am one way competently qualified, viz. by the great measure of my present troubles and dangers, mine own absolute impotence, and the deplorableness and desperateness of my condition.  
5. Free among the dead, like the slain that lie in the grave, whom thou remember'st no more, and they are cut off from thy hand.  
Paraphrase. 5. I am now so low, that I begin to have the privileges of dead men, those that are at the lowest, or that being brought down to the grave are out of the malice and thought of their enemies: I am laid aside as one not considered, or concerned in the affairs of this world, sequestered from the conversation of Men, and (which is the worst part of my misery) from the Sanctuary, accounted by men as one wholly forgotten and forsaken by thee, no part of thy care, and as uncapable of restauration by thy power as those that are dead already.  
6. Thou hast laid me in the lowest pit, in darkness, in the deeps.  
Paraphrase. 6. Thou hast permitted me to be brought to a state of the utmost distress and destitution.  
7. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah.  
Paraphrase. 7. The effects of thy displeasure lie very pressing upon me, as one that leans with his whole weight upon another; my afflictions come in one upon the neck of another, as waves of the Sea beating upon any vessel.  
8. Thou hast put away mine acquaintance far from me, thou hast made me an abomination unto them: I am shut up, and I cannot come forth.  
Paraphrase. 8. The sharpness of thy punishments hath averted all men from me, they account me forsaken by thee, and so they forsake me, get aloof from me, as from an execrable thing, and so leave me as in a prison, a state of restraint and perfect solitude, from which I cannotisce●rn any way of rescue or redress.  
9 Mine eye mourneth by reason of affliction: Lord, I have called daily upon thee, I have stretched out my hands unto thee.  
Paraphrase. 9 I look, and wait, and languish, but receive no mitigation to my afflictions; I continually pray and importune thee, my voice and hands (and heart) are for ever employed in sending up my complaints to thee.  
10. Wilt thou show wonders to the dead? shall the dead arise and praise thee? Selah.  
Paraphrase. 10. Thou hast promised me relief, and so thy fidelity is concerned in it, which therefore I am confident I shall at length receive from thee; O when wilt thou please to reach it out and afford it me? If thou dost not speedily, I am likely to be consumed and destroyed by my pressures, and then there will be no remedy, no capacity of thy relief; unless thou work a miracle for me, and raise me when I am dead, out of the grave again, and so exercise not only thy special extraordinary providence and mercy, but even thine omnipotent creative power in my restauration.  
11. Shall thy lovingkindness be declared in the grave, or thy faithfulness in destruction?  
12. Shall thy wonders be known in the dark, and thy righteousness in the land of forgetfulness?  
13. But unto thee have I cried, O Lord, and in the morning shall my prayer prevent thee.  
Paraphrase. 13. All that I have to do, O Lord, is in prayer and with importunity daily and duly to solicit thee, after this manner.  
14. Lord, why castest thou off my soul? why hidest thou thy face from me?  
Paraphrase. 14. Lord, be thou at length pleased to receive my prayers, which proceed from an humble and devout soul, to restore thy favour and mercy to me.  
15. I am afflicted, and ready to die from my youth up: while I suffer thy terrors, I am distracted.  
Paraphrase. 15. My pressures are very extreme and of long duration, and the continual new dangers that encompass me put me in great anxiety and consternation.  
16. Thy fierce wrath goeth over me, thy terrors have cut me off.  
Paraphrase. 16. The sense of thy displeasure, and the direful expectation of all the miserable effects thereof (till thou art pleased to look favourably on me) do even overwhelm and destroy me.  
17. They came round about me 
‖ all the day. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  daily like water, they compassed me about together.  
Paraphrase. 17. And like continual floods of water enclosing me round about, leave no way of passage out of them.  
18. Lover and friend hast thou put far from me, and mine ᵉ acquaintance 
† sculke, or hide themselves.  into darkness.  
Paraphrase. 18. As for any humane aid of friends or neighbours, I have not the least tender of that, they from whom I had most reason to expect it are affrighted with the sight of my afflictions, fly from me, lest I should implore their aid, and keep themselves at a great distance from me. 'Tis thou, O Lord, which hast thus punished me for my sins; and from the return of thy mercy alone am I to expect relief.  

Annotations on Psal. LXXXVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Leannoth] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hollow instruments, hath been taken notice of note on Psal. 53. a. To this our English hath joined Leannoth, as if both together, Maalath-Leannoth were a proper name. But as the former was a mistake, so the latter is a double addition to it; first in that it is joined to it, when in the original 'tis not, 2. in that the importance of it, which is plain, is not considered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally (as from the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Vulgar and the Interlinear read it) ad respondendum, for answering, for which the learned Castellio reads alternis, by way of answer, or alternation. This, I suppose, refers to the custom in singing their Anthems to instruments, or the conjunction of vocal and instrumental Music, mentioned note on Psal. 87. d. where the Corahites, or singers beginning the tune, as a preceptor, the instruments follow to the very same tune, which is properly styled answering them; this being the primary use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as to begin, so) to continue a song, to proceed, or go on in a tune begun by any. So 1 Sam. 18.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the women answered playing, and said— which phrase is expounded by the former verse, which tells us, that the women came out of all cities, singing and dancing, with tabrets, with joy, and with instruments of Music, and so their singing going first, they followed or answered their voices with tabrets and instrumental Music. Proportionable to this was the ancient Greek custom, Poetically expressed by Apollo and the Muses, Apollo singing, and they following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answering with Musical instruments, to the tune which he began. So in Homer in a funeral, there are first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the beginners, or praecentors of the lamentations, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the company stood about waiting, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the women came after, or answered in their mourning, this wailing bearing than proportion with the Music which was after used in their Funerals. See note on Matth. 9 h. And although the Hebrew Music be not much known or discernible to us of these times, yet perhaps some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken notice of in this Psalm, by which to judge of that which now we speak of, their alternation, or answering. For this Psalm seems to be composed of two parts, the one reaching to v. 9 the other beginning at v. 9 and continued to the end of the Psalm, and the several parts of each of these very agreeable and answering the one to the other. Thus when v. 1. the first part begins, O Lord God, I have cried night and day before thee; the second answers, vers. 9 in the very same scheme, Lord, I have called daily upon thee, I have stretched out my hands unto thee. When, v. 3. we read, For my soul— my life draweth nigh unto the grave; The tenth bears proportion, Wilt thou show wonders to the dead? Shall the dead arise and praise thee? Again, v. 6. Thou hast laid me in the lowest pit, in the darkness in the deeps: And then v. 11. Shall thy loving kindness be showed in the grave, or thy faithfulness in destruction? So when v. 7. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. The answer is in the 14, 15, & 16 v. Lord, Why castest thou off my soul? why hidest thou thy face from me? I am afflicted and ready to die from my youth up, while I suffer thy terrors, I am distracted. Thy fierce wrath— Lastly, as v. 8. Thou hast put away my acquaintance far from me,— So v. 18. Lover and friend hast thou put far from me, and mine acquaintance— In each of these the analogy is so very discernible in respect of the matter, that we may not unreasonably resolve that the alternation here was not betwixt the first and second verses, and so on betwixt the third and fourth, but betwixt the first and second part, and the several lesser partitions of the one and other. As when among us a tune is made up of many lines or measures, and when that is done, it begins again, and is again completed in the same number of lines or feet, and one of these is performed by vocal, and the other to the very same tune by instrumental Music. And this seems to be the scheme or sort of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for answering, or alternation, in this place. The Jewish Arab renders it, A Psalm with which the waiters of the Sons of Korah praised [God] by playing on the Tabrets, and answering with understanding (so they render Maschil) Heman the Ezrahite answering them. And he explains it in a note, that this Psalm David delivered to the sons of Korah, and the sons of Heman, therewith to praise [God] commanding the sons of Korah to play on the instruments, and the sons of Heman to answer them with their voices.  
Tit. Ezrahite] Of Heman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ezrahite, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we have mention, 1 King. 4.31. as of a very eminent person, famous for learning, he and his three brothers, Ethan and Chalcol and Darda; for to set out the wisdom of Solomon not only above the Orientals and Egyptians, v. 30. but even above all men, v. 31. ●t is added, he was wiser than Ethan the Ezrahite, and Heman and Chalcol and Darda the sons of Mahol. Who these four learned men were, appears 1 Chron. 2.6. where Zerah the son of Judah by Tamar is recorded to have five sons, Zimri, and Ethan, and Heman, and Chalcol, and Dara (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dara, some copies of the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dardaa.) Hence appears the reason of their name Ezrahite, both there and here, and in the title of Psal. 89. because they were the sons of Zerah; so the Chaldee interprets it in their rendering, 1 King. 4.31. he was wiser than all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than Ethan the son of Zerah— And whereas it is said in that place, 1 King. 4.31. that they were the sons of Mahol, it must be resolved that Mahol was the name of a woman, Zerah's wife, whose wisdom transfused to her children, seems to be the cause, that in a comparison of wisdom, her name is set down, and not her husbands, though in that other place, 1 Chron. 2. his name is set down, and not hers, and so likewise in their being called Ezrahites, from Zerah their father. Now that this Heman the grandchild of Judah, and Ethan his brother, both ancienter than Moses, were the authors of this and the next Psalm, inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of Heman, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of Ethan (as other Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of David, a signification of his being the Author) will not be very reasonable to define, there being in the next Psalm inscribed to Ethan, such express mentions of David, and God's oath to him, v. 3.19, 20, 35. of God's judgements on the Egyptians, v. 10. and of all other things of a date much later than the age of Judah's grandchild, that it is not probable that they should be so expressly Prophesied of by one which is not taken notice of in Scripture as a Prophet, when neither Moses nor any other of the Patriarches had foretold these, or any other such things so expressly. Whether this consideration were it that moved the Chaldee to inscribe, Psal. 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was spoken by the hand of Abraham, who came out of the East, as thinking this more reasonable, to attribute it to that great Patriarch and Prophet, than to Ethan, I cannot define. But that which seems to me most probable, is, that both this and the next Psalm were written by an unknown author, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maschil of Heman, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so likewise Maschil of Ethan, are but the names of the tune (as of Maschil hath been resolved note on Psal. 32. a.) to which these two Psalms were set, each of those wise men having composed a song known by that name.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Free] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to free, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, free (in opposition to servitude) manumitted, set at liberty. The use of this word may more generally be taken from 2 Chron. 26.21. where of Vzziah being a leper, 'tis said, that he dwelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an house of freedom, for he was cut off from the house of the Lord. The meaning is, that after the manner of the lepers, he was excluded from the Temple, and dwelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee there, in some place without Jerusalem, which is therefore called the house of freedom, because such as were there were exempt from the common affairs and shut up from the conversation of men. And in proportion with these, they that are dead and laid in their graves, are here said to be free, i. e. removed from all the affairs and conversation of the World, even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the commandments, say the Jews, of them that are dead, Nidda, fol. 76. Thus is death described, Job 3. by lying still, and quiet, and at rest, v. 13. in desolate places, v. 14. where the wicked cease from troubling, and the weary be at rest, v. 17. where the prisoners rest together, and hear not the voice of the oppressor, v. 18. and where the servant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as here) free from his master. v. 19 In this verse there seems to be a gradation. To be slain is more than to die, to be in the grave more than either, but to die by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cut off by excision, not to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remembrance of blessing, to be utterly forgot, and have no share in the world to come, which they say every Israelite hath, is the utmost pitch of misery.  
V. 10. Dead] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the dead, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those that lie in the grave, there can be no question. The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carcases that are putrified in the dust. So Isa. 26.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not rise, is but the interpretation of what went before, they are dead, they shall not live, and so v. 19 the earth shall cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead bodies. So Prov. 21.16. the man that wandreth from the way of understanding shall remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the congregation of the dead: the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sons of the earth. The same word is elsewhere used for giants, Gen. 14.5. and Isa. 17.5. which makes it probable that the word comes from a notion of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ordinarily taken notice of by Lexicographers (who generally take it for healing and curing) such as may be common to these two so distant derivatives, dead men, and giants. The giants we know are in most languages expressed by phrases taken from the bottom or bowels of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and terrae filii, born from, or sons of the earth: and just so the Chaldee even now rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 'twas used for dead bodies, Prov. 21.16. which gives us reason to resolve, that the Radix originally signified something pertaining to the lower parts of the earth, and so 'twill be fitly communicated to these two, which in the notion of healing it will not be. And to this accords a notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews, for metals, minerals, gold, silver, coral, etc. which are digged out of the earth, and from the very bottom of the Sea, the abyss, which is very agreeable to both these notions of the word, the dead being there laid and disposed of, after their departure out of this world, their bodies in the grave, and their animal Souls in Scheol, the state of separation, not otherwise capable of being described but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hades, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disappearing, the abyss, or deep; and the giants by their great strength and exercise of it (in invading and oppressing others) and by being of uncertain originals, fancied to have received their birth from some subterranean powers, and so called by that title. The LXXII. deducing the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal, render it here and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Physicians, and the Latin medici; but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong men or Giants.  
V. 18. Acquaintance] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was darkened, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, an obscure dark place, an hole, or hiding-place; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dark place, or hole to my acquaintance, signifies the lying hid, and skulking of friends, hiding themselves, for fear they should be seen by him, and called to help him. The Jewish Arab reads. And mine Acquaintance are become as darkness.    

The Eighty Ninth Psalm.  
MAschil of Ethan the Ezrahite.  
Paraphrase. The 89 Psalm is a commemoration of the mercies performed, and promised to be continued to David and his posterity to the end of the world, but now (in the time of some great affliction on Prince and People, probably in the captivity, v. 38. etc. see note i.) seemingly interrupted by their sins, and their breach of Covenant with God, together with an hearty prayer for the return of them. The Author of it is not known. It was set to the tune of a Song of Ethan the son of Zerah, called Maschil (see note on Psalm 88 b.)  
1. I will sing of the mercies of the Lord for ever; with my mouth will I make known thy faithfulness to all generations.  
Paraphrase. 1. The mercies of our God, in making such gracious and glorious promises to his people, and his exact fidelity in performing them is so great, that it exacts all our lauds and most magnificent commemorations, thereby to proclaim and divulge them to all posterity.  
2. For I have said, Mercy shall be built up for ever; thy faithfulness shalt thou establish in the very heavens.  
Paraphrase. 2. God hath promised abundant kindness and mercy, and that to endure to us to all our posterities; and so I am most confident he will perform, make good, by his continual faithfulness from his seat of mercy and of justice, what he hath thus promised us.  
3. I have made a Covenant with my chosen; I have sworn unto David my servant.  
Paraphrase. 3. This promise of his was most solemnly made by way of a sworn Covenant, stricken with David, whom he chose to be King over his people, when he rejected and removed Saul.  
4. Thy seed will I establish for ever, and build up thy throne to all generations. Selah.  
Paraphrase. 4. And the sum of his Covenant was, not only that he should be King over his people, but that this dignity should be continued to his posterity for many generations, and that in some degree (though with great disturbances which their sins should bring upon them) as long as this Nation should continue, and that toward the time of the destruction thereof, the Messias should be born of this very race of David, and erect a spiritual Kingdom in the hearts of all faithful men (the only true genuine posterity of Abraham and David) which should undoubtedly endure to the end of the world.  
5. And the heavens shall praise thy wonders, O Lord, thy faithfulness also in the congregation of the 
‖ holy ones, see note b.  Saints.  
Paraphrase. 5. This is a most glorious Covenant of transcendent and wonderful mercies, which as thou hast made, so thou shalt exactly perform to us; the glories thereof shall be admired and celebrated by all the Angels in heaven, when they are met together for the praising and glorifying thee.  
6. For who in the heaven 
‖ or shall coo●est, or enter the lists with.  can be compared unto the Lord? who among the sons of the mighty can be likened unto the Lord?  
Paraphrase. 6. For though they be glorious creatures, and instruments and ministers of God, yet there is no least comparison between all the power and operations of all those, and that which is performed by God in these his admirable dispensations toward his people; which therefore are to be looked on with amazement, and highest degree of reverence and adoration, by all those glorious creatures which attend him.  
7. God is 
† Formidable in the great assembly of holy 〈◊〉, that encompass him.  greatly to be feared in the assembly of his saints, and to be had in reverence of all them that are about him.  
8. O Lord God of hosts, who is a strong Lord like unto thee? 
* and thy faithfulness incompasseth thee.  or to thy faithfulness round about thee?  
Paraphrase. 8. Thou art the Lord, and only supreme commander of all those Armies of Angels: and as thou art armed with power above all those, so art thou guarded with fidelity; by the former thou canst, and by the latter thou wilt certainly perform all that thou hast covenanted with us,  
9 Thou rulest 
‖ over the pride, or elation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the raging of the Sea: when the waves thereof arise, thou stillest them.  
Paraphrase. 9 Thy power is sufficient to bring down and tame the proudest and most tumultuous element: the very Ocean itself, when it is most boisterous, is immediately quiet at thy command.  
10. Thou hast broken Rahab in pieces as one that is slain: thou hast scattered thine enemies with thy strong arm.  
Paraphrase. 10. By this means, as once thou gavest thy people the children of Israel a passage out of Egypt through the channel of the Red Sea, so didst thou return the Sea upon Pharaoh and the Egyptians, the tyrannising enemies of thy people, destroyedst him there as discernibly and illustriously, as if thou hadst slain him with a Sword, and together with him by thine own immediate interposition didst then overwhelm and drown the Egyptians.  
11. The heavens are thine, the earth also is thine: as for the world and the fullness thereof thou hast founded them.  
Paraphrase. 11. Thou art the only creator of the whole world, and all that therein is; thou gavest it that stable firm being that it hath, (so that the sea, though much higher than the rest of the Globe, doth not yet drown the earth.) And as in the Creation all was ordered by thy command, so hast thou still the only right of power and dominion over all, in the administration of things.  
12. The North and the South thou hast created them, Tabor and Hermon shall rejoice in thy name.  
Paraphrase. 12. All the regions of all the quarters of the earth, as the Northern and Southern, so the Western and Eastern coasts, are created by thy power, and protected and supported by it, and accordingly are obliged to bless thy providence for all the least good that they enjoy.  
13. Thou hast a mighty arm; strong is thy hand, and 
† exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  high is thy right hand.  
Paraphrase. 13. Thy power is far removed above all the oppositions and resistances in nature: whatsoever thou wilt, thou art perfectly able to do, and thy providential power of mercy, of delivering and obliging, is, above all the other works of it, eminently observable.  
14. 
* Righteousness.  Justice and judgement are the 
‖ preparing.  habitation of thy throne, mercy and truth shall go before thy face.  
Paraphrase. 14. Whatsoever thou dost, thy mercy and pity is discernible in it, and so is thy justice and fidelity also: Thou makest promises of abundant mercy to thy servants, and never fallest to perform them.  
15. Blessed is the people that know the joyful sound; they shall walk, O Lord, in the light of thy countenance.  
Paraphrase. 15. And 'tis no small degree of bliss to be thus honoured by God, as the people of Israel is, to receive such stupendious mercies from him, and to be taught the way of praising and acknowledging his mercies, so as will be acceptable to him: such as they, are secured of God's continual favour, if they be not stupidly wanting to themselves; there being no more required of them, than humbly to beg, and qualify themselves to receive his mercies; and then thankfully to acknowledge; and being secured of this, they can want nothing to live most comfortably and pleasurably. Psal. 135.3.  
16. In thy name shall they rejoice all the day, and in thy righteousness shall they be exalted.  
Paraphrase. 16. Two sovereign benefits shall they enjoy hereby; 1. a continual delight and joy, that they are favoured by thee, which they shall as delightfully express in singing continual praises to thee (and this very communion with God, a confidence of God's kindness, and a perpetual blessing him for it, is of all others the most pleasurable way of living, a paradise or antepast of heaven here) 2. the natural consequent of God's favour and mercy, his raising them up out of the most low and dejected state (see v. 17.) to the greatest height of dignity.  
17. For thou art the glory of their strength; and in thy favour shall our horn be exalted.  
Paraphrase. 17. For though such men have no solid strength of their own, yet by additions they receive from thee, they may confidently attempt any thing, and depend on thee for the performance: And that gives us thy servants, by thy continued favour and kindness to us, an humble assurance, that thou wilt raise us out of our present dejection, v. 38. etc. to an high degree of power and dignity. (see Luk. 1. note n.)  
18. For 
‖ of, or from the Lord.  the Lord is our defence, and 
† from the  the holy one of Israel is our King.  
Paraphrase. 18 The ground of our assurance being only this, that the supreme God of heaven and earth, he that hath made and performed such wonderful promises to this people of Israel, and by his own special providence appointed David to be King over us, by this owning us peculiarly as his own Kingdom, is he that undertakes to shield and secure us from all dangers.  
19 Then thou spakest in vision to thy holy one, and saidst, I have laid help upon 
* an eminent man.  one that is mighty, I have exalted one chosen out of the people;  
20. I have found David my servant, with my holy oil have I anointed him,  
Paraphrase. 19, 20. One special act of his goodness to us it was, that appearing in vision to Samuel the good Prophet, he told him who it was that he had chosen to be King in Saul's stead, to rule and defend his people, a person of eminent virtues, and though mean in the eyes of men, an approved faithful servant of his (herein an eminent type of Christ, the fountain of all good to mankind.)  
21. With whom mine hand shall be 
‖ ready, or firm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  established, mine arm also shall strengthen him.  
Paraphrase. 21. To him God promised to be always present, and ready at hand to assist, and preserve and secure him in all his undertake.  
22. The enemy shall not 
† deceit him.  exact upon him, nor the son of wickedness afflict him.  
Paraphrase. 22. To protect him from the stratagems and violences of the most rapacious enemies.  
23. And I will beat down his foes before his face, and plague them that hate him.  
Paraphrase. 23. And to bring the greatest mischiefs, even destruction and utter ruin, on them that designed him any. (This had an eminent completion in the crucifiers, and all other the obstinate opposers of Christ.)  
24. But my faithfulness and my mercy shall be with him, and in my name shall his horn be exalted.  
Paraphrase. 24. And herein, and in all other exercises of his mercy, to make good his covenant and promise, to approve his fidelity to him, as being the immediate visible signal author as of his first advancement, so of all the dignities that should be heaped on him.  
25. I will set his hand also in the Sea, and his right hand in the rivers.  
Paraphrase. 25. To him he then promised what he abundantly since performed, to extend his dominions from the Ocean to Euphrates (And therein to typify the progress and propagation of the faith of Christ to all the regions of the world.)  
26. He shall cry unto me, Thou art my father, my God, and the rock of my salvation.  
Paraphrase. 26. To deal with him as a father with a beloved son, a God with an eminent servant, and to secure and deliver him from all troubles and dangers, and finally to support him in, or redeem him out of them. (This had a most literal eminent completion in the Messiah, the eternal Son of God, to whom God was hypostatically present in all his works and sufferings on earth, and at length raised him out of the grave, and exalted him to his regal power in heaven.)  
27. Also I will make him my firstborn, higher than the Kings of the earth.  
Paraphrase. 27. To deal with him as with an eldest son, to whom the double portion of honour and possessions is due, advancing him to greater dignity and wealth than any other Prince in the world. (This in the fullest latitude was to belong to Christ, the firstborn of every creature, the most eminent person that ever the World saw, on whom all power was instated both in heaven and earth.)  
28. My mercy will I keep for him for evermore, and my covenant shall stand fast with him.  
Paraphrase. 28. And herein did the height of this promised mercy consist, that it should inviolably be made good to David to the end of the World and when the royal power over this people of God should fail from his family, there should be another more illustrious Kingdom erected in the hearts of men, the spiritual Kingdom of the Messias, who should be born of the seed and posterity of David, and that Kingdom should never be extinguished, but changed only into the Kingdom of glory in Heaven.  
29. His seed also will I make to endure for ever, and his throne as the days of heaven.  
30. If his children forsake my Law, and walk not in my judgements,  
31. If they 
‖ pollute, profane. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  break my statutes, and keep not my commandments.  
32. Then will I visit their transgressions with the rod, and their Iniquity with 
† scourges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stripes.  
Paraphrase. 30, 31, 32. To him it was foretold and bound with God's oath v. 35. irrevocably, that as in case of uniform and faithful obedience, his mercies should be continued to his seed; so in case his succeeding heirs should depart from that obedience, and violate the commandments of God, falling off to known and wilful transgressions, God would deliver them up to very sore and severe punishments, deportations, and at length to utter rejection from the regal dignity, and upon an universal defection of the people and obstinate impenitency, holding out against the most officacious methods, send an Universal destruction on the Kingdom.  
33. Nevertheless my lovingkindness will I not 
* break from with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  utterly take from him, nor 
‖ lie in my faithfulness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  suffer my faithfulness to fail.  
34. My covenant will I not 
† profane, see v. 31.  break, nor alter the thing that is gone out of my lips.  
35. Once have I sworn by my holiness, that I will not lie unto David.  
36. His seed shall endure for ever, and his throne as the Sun before me.  
37. It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.  
Paraphrase. 33, 34, 35, 36, 37. And even when this should by their sins be most justly brought upon them, yet should not this covenant of mercy, made under oath with David's seed, be in the least measure infringed, the posterity of that faithful servant of God being perpetuated in Christ, the Messias, that should rise and spring from the loins of David; and his Kingdom, though not an earthly or secular, yet in a much greater height, a divine and spiritual Kingdom in the hearts of Christians, is secured, that it shall never have an end, or be destroyed, as long as this world lasts. And this is a full evidence of the fidelity and performance of God's promise to David and his seed, beyond any thing that any creature in the world enjoys. The heavens are looked on as an immutable unchangeable body, the Sun and Moon divide all time betwixt them, and are ordained and fixed in their spheres to be signs of times and seasons, Gen. 1.14. and so they shall certainly continue as long as this world lasts: But then, when there shall be no farther use of them, they shall be set aside; whereas the Church and Kingdom of Christ, that spiritual seed of him which is the most eminent son of David (when all other branches of this stock are destroyed) shall endure beyond all time, lasting as long as this world lasts, and then not be concluded, but removed only and transplanted to heaven.  
38. But thou hast cast off and abhorred, thou hast been wroth with thine Anointed;  
39 Thou hast made void the covenant of thy servant, thou hast profaned his Crown 
* to the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by casting it to the ground:  
40. Thou hast broken down all his hedges, and hast 
‖ made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  brought his strong holds 
† a ruin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to ruin.  
Paraphrase. 38, 39, 40. But notwithstanding this firm promise to David and his posterity, and the perpetuating of the Kingdom to them, thy punishments are now very heavy upon his family. They have provoked thy wrath, and thy covenant with them (the condition being broken on their part) hath not secured them from the bitterest effects of it, divesting them of their regal power, and demolishing and laying wast all their forces. (The Covenant it seems, mutable in respect of this seed of David, and if they continue in their sins, revocable; but under oath, v. 35. and immutable only in respect of Christ, that eminent promised seed of Abraham and David.)  
41. All that pass by the way spoil him, he is a reproach to his neighbours.  
Paraphrase. 41. They that were wont to be victorious over all their assailants, that subdued in David's time the Philistims and Edumeans, and Ammonites and Moabites, etc. are now by their captivation under the Assyrians, delivered up to be spoiled and scorned by all these their revengeful neighbours (see Psal. 83.6. etc.)  
42. Thou hast set up the right hand of his adversaries, thou hast made all his enemies to rejoice.  
Paraphrase. 42. And now their enemies and assailants are as continually prosperous, as David himself was wont to be.  
43. Thou hast also turned the edge of his sword, and hast not made him to 
‖ rise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stand in the battle.  
Paraphrase. 43. Their weapons that were for ever victorious, by thy forsaking them have quite lost their keenness; they that were never accustomed to defeats in their fights, are now subdued, and unable to make any farther resistance.  
44. Thou hast made his 
† splendour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  glory to cease, and cast his throne down to the ground.  
Paraphrase. 44. The great fame and renown and power which they had among all men is now utterly lost:  
45. The days of his youth hast thou shortened; thou hast covered him with shame. Selah.  
Paraphrase. 45. Our Princes slain, and their people subdued, and captivated, and contumeliously handled.  
46. How long, Lord, wilt thou hide thyself, for ever? shall thy wrath burn like fire?  
Paraphrase. 46. This is a most sad estate, and if we be not speedily rescued out of it, we shall all be finally destroyed, and the people, and d seed of David to whom those illustrious promises were made, utterly consumed.  
47. Remember 
* what my age is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  how short my time is: hast thou made all men in vain?  
48. What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of 
‖ hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the grave? Selah.  
Paraphrase. 47, 48. Our age and space of life here is very transient and flitting, and is soon and certainly concluded in the grave, that inevitable lot of all mankind: And in this state of captivity we have little joy or comfort in that life which is afforded us, we are born miserable, and pass through a succession of miseries here, and are shortly scised with death. (And this is far distant from the purport of that Covenant made with David, the benefits of which we, it seems, by our sins have, as to this age of ours, utterly forfeited.)  
49. Lord, where are thy 
† primitive  former loving kindnesses which thou swarest unto David in thy truth?  
Paraphrase. 49. O blessed Lord, be thou at length pleased to be propitiated, to pardon these our provoking sins, to remember and resume thy methods of mercy, and by what ways thine own wisdom shall best choose, to perform the purport of thy Covenant so long since ratified to David. In this thy fidelity is concerned, and this we are sure will be made good in the eyes of all. O that it might be thy good pleasure to manifest it at this time by the restoring of David's posterity, our Monarchy, Temple and People to the former dignity.  
50. Remember, Lord, the reproach of thy servants, how I do bear in my bosom the 
* total of many people. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reproach of all the mighty people,  
51. Wherewith thine enemies have reproached, O Lord, wherewith they have reproached the 
‖ delays.  footsteps of thine anointed.  
Paraphrase. 50, 51. Till thou please thus by some means to rescue us, we are likely to be the reproach of all the heathen people about us, who will now object the evacuation and frustration of our faith and hopes founded on thy promises to David's seed, and say by way of derision, that our Messias is very long a coming.  
52. Blessed be the Lord for evermore. Amen, and Amen.  
Paraphrase. 25. But whatever their contumelles, or our sufferings are, they shall not discourage, or take us off from Blessing and Praising thee, and steadily relying on thee; whatsoever desertion our soul provoking sins have most justly now brought upon us, yet upon our reformation thou wilt certainly return in mercy to us; and whatsoever interruptions thy promised Mercies may seem to have in respect of our captive Prince and People, the present posterity and Kingdom of David, yet 'tis most certain, the Promises made for sending the Messias, whose Kingdom and redemption is not of this world, but spiritual and eternal, the erecting of his Throne in his servants hearts, and the redeeming them from Sin and Satan, shall in due time be performed in Christ, that most illustrious son of David, to whom (and none else) belonged the promise under the oath of God. And in this completion of God's Covenant with David his servant (of which all Gods faithful servants shall have their portions) we securely, and with full confidence acquiesce, and all join in an ardent and most devout celebration of God's fidelity, his constant performance of all his promises, and so conclude. So be it, Lord, and So certainly it shall be.  

Annotations on Psalm LXXXIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. I have said] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have said, belongs to God, and not to the Psalmist, appears v. 3. where in connexion with this, is added, I have made a Covenant with my chosen, I have sworn unto David my servant. When the LXXII. therefore, and Syriack and Latin, etc. read it in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast said, it is to be looked on as their paraphrase to express the meaning, and not that they read it otherwise than the Hebrew now hath it; and this the rather, because of the great affinity betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second and the first person. But when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy faithfulness shalt thou establish, these again, as those of v. 1. are the words of the Psalmist speaking unto God. And of such permutation of persons, God saying the former part, and the Psalmist by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answering God in the latter, there are many examples. One follows here in the next words, the third and fourth verses being evidently spoken by God. I have made a Covenant— Thy seed will I establish— But the fifth by way of answer by the Psalmist, And the heavens shall praise thy wonders, O Lord. The Jewish Arab, who seems with some other Interpreters to refer it to the Psalmist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have known, or made known, (though being without vowels it may be read in the second person, as thou hast declared) adds in the beginning of v. 3. who hast said, I have made a Covenant, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Mighty] As of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been showed (note on Psal. 82.6.) so of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be resolved, that it signifies Angels, even those that are in heaven, in the beginning of the verse (the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applied to God, being communicated also to them) there being no more difference between those two phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sons of God, than there is betwixt compared in the former, and likened in the latter part of the verse: where we read can be compared, the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ponere, disponere, there to set himself in array, to enter the lists, Job. 6.4. and thence 'tis to dispute, to array, or order words against another, Job. 82.14. & 33.5. and from thence to contest for preeminence, to enter the comparison. The Chaldee here reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equalled, and that is exactly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is likened, that follows. And so the Jewish Arab hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be equal with, and Abu Walid, shall be like unto. And thus have all the Interpreters understood it; the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the quires of Angels, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among the sons of God, (and so the Latin) the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sons of Angels. The same are again expressed v. 7. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great counsel or assembly of holy ones (as before, v. 5. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregation of holy ones) as appears by the end of the verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where the same are again expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that are about him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee, all the angels that stand about him. Only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great (which is best joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the number of Angels, when assembled together, being so very great) the Chaldee applies to God, that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and to be reverenced; and so the LXXII. and Syriack and Latin also. The Jewish Arab for heavens, v. 5. reads the inhabitants of heaven, etc. and for congregation of Saints, assembly of Angels: And so v. 7. In the congregation of many Angels. Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that are endued with power, or might.  
V. 8. Or to thy faithfulness] The rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best learned from the ancient Interpreters: they read it by itself, separate from the former part of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thy truth is round about thee; and the Latin, & veritas tua in circuitu tuo, and so the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy truth or fidelity is round about thee; and so the Syriack also, and the Jewish Arab, And thy truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about thee. The elegancy of the phrase (which is poetical) seems to be taken from the style of Angels, v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that encompass God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifying, that as they wait upon God and execute his will, so, far above the strength of those, God's fidelity, his care to perform his promise exactly, incompasses him, is ready pressed to perform all that he hath ever promised to do.  
V. 11. Fullness thereof] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be filled, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fullness, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fullness thereof here, and being applied to the world, signifies the whole number of the inhabitants thereof, without which every place is empty and desert. So Psal. 24.1. the earth and the fullness, is after expressed by the world, and they that dwell therein. So Ps. 50. the forest, and cattle, v. 10. is expressed by the world and fullness thereof, v. 12. see Psal. 46.11.48.7. Isa. 42.10. The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of it. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel signifies also to gather together, or congregate, and from thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude, collection, or congregation: So in Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a multitude, or congregation of people. And from that is the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 11.12. and very frequently in the most ancient Ecclesiastical writings, for the coming in of believers to the Church.  
V. 12. South] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vulgarly used for the right hand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being here a denotation of a particular quarter of the world, must not be rendered in that primitive sense, but (as 'tis elsewhere oft used, 1 Sam. 23.19. Cant. v. 15. Ezek. 21.2. and the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the North exacts) the South, because looking towards the East, as in prayer 'twas customary to turn the face that way, and from thence the East is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face, and the West 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hinder part, the South by consequence must be on the right hand: so the Chaldee here renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are in the South, and the LXXII. to the same sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin mare, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or the South. By proportion with these two (the North and the South) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabor and Hermon to be interpreted, the West and the East, these being the names of two mountains in the Holy Land, Tabor on the West, Hermon on the East of it. So saith the Chaldee by way of paraphrase of the latter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermon which is on the East. By which the former, Tabor, being opposite to it, must be concluded to be in the West.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Justice] What is frequently observable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and mercy, that they are used promiscuously for works of mercy, differing at most but by degrees one from the other, is here to be observed, v. 14. And by proportion thereto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth, or faith, or fidelity, are equivalent also; by judgement meaning Gods most just and righteous performances of his promises, for then that is the known meaning of fidelity. These two when applied to men, comprehend all duties toward men, Justice and Charity. So we have judgement and mercy, Mat. 23.23. as contradistinguished to faith, or the duties of the First Table, called in the parallel place, Luk. 11.42. the love of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And being here applied to God, they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preparation of thy throne; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preparation, and so the Jewish Arab, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation: and to that sense, the going before thy face, in the end of the verse, interprets it, it being directly all one to go before one's face, and to prepare either his way or his dwelling, Luk. 1.76. And God's throne or seat being said to be prepared for, or in judgement, Psal. 9.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. in judgement; from hence it is that the Jews say, God hath two thrones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne of mercy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne of judgement, (the former of which is mentioned, Heb. 4.16.) By these two all God's judicatures are managed, mercy in all his dispensations, and so likewise fidelity (making good his promise) in all; whensoever he administers or doth any thing, these two are the Praecones or Heralds to go before, and erect his tribunal, and so by these two his throne is prepared, in these two it is erected.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Joyful sound] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vociferatus est, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, for those vociferations or jubilations with which God is praised, the singing and instruments of Music, (both which are noted by this word) which are wont to be used in giving lauds to God. (see Psal. 150.) To this sense the Chaldee render it, Blessed is the people that know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to please their creator with jubilee, the LXXII. that knows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jubilation, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy praises, and so the Jewish Arab, whose custom is to shout to thee; and that is the most perspicuous rendering of it: qui te Jova cantare novit, saith Castellio, happy is the people that knows how to praise and celebrate thee.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 18. The Lord] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered, of, or from the Lord, in both places in this verse, Of the Lord is our shield, or defence; Of the Lord, or from him, i. e. of his appointment, is our King. So the Chaldee appear to have understood it, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places: and Aben Ezra gives this account of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. because David our King is chosen by God, God hath promised that the horn of David shall flourish. And to this the nineteenth verse belongs; (see note i.)  
V. 19 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mighty] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here, may be worth enquiring. That the place belongs to God's exaltation of David to the Kingdom, when he was first anointed by Samuel, 1 Sam. 16.13. is evident here, v. 18, & 20. And that David when he was thus exalted, was no powerful, or, to outward appearance, eminent man, but the contrary, a youth feeding sheep, 1 Sam. 16.11. and even the youngest and least probable to outward judgement of all his brethren. And this circumstance, that he was so when God chose him, is taken notice of both there, v. 7. and Psal. 78.70, 71. It is therefore not altogether improbable, that so it should be here also. And though he be soon after described by Saul's servants to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty valiant man, a man of war, 1 Sam. 16, 18. yet with this is there joined the Lord is with him, and that refers it to the time after his being anointed, on which it is expressly affirmed, v. 13. the spirit of the Lord came upon him from that day forward. And accordingly his dealing with the Lion and the Bear, ch. 17.34. most probably refers to some acts consequent to this his anointing, after which 'tis evident he continued to keep the sheep, and from them was sent for to come to Saul, chap. 16.19. And then though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valuit viribus, being strong or prevailing, signify a strong or honourable man; yet as vir from virtue, fortitude or virility, is frequently taken for a man simply, so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so perhaps might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be conceived to do also, and then having the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which as it signifies elect, so also 'tis frequently taken for a young man (Deut. 32.25.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the young man and the virgin, and 2 Sam. 6.1. all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth, or young men in Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII. and accordingly the Chaldee here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man) the conjunction of them might possibly signify no more than a man, and that a young man, a man not by way of excellence, above, but of diminution, below other men, till by Gods free choosing and anointing him, he was thus advanced. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should thus signify, it would not much be doubted. The only difficulty is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which (though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be no more than a man) is generally an eminent kind of man, a giant, or an heros. In this difficulty the Chaldee may seem to have interposed seasonably, by paraphrasing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that was eminent in the Law, referring to the true piety and virtue of David, the practical knowledge of the law, which denominated him David God's servant, v. 20. and in the sight of God, without any external accomplishments, might, and certainly did, render him an illustrious person. And thus it is most reasonable to interpret it, that by this means it may in the more sublime sense refer to Jesus Christ here typified by David, styled by Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty as well as God; not in respect of any outward worldly greatness, which here he was possessed of (though he were a King, yet his Kingdom was not of this world) but of his inward divine excellencies, and his spiritual invisible power in the hearts of believers. And upon this account it will not be amiss to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in its first notion, for a choice eminent person, one chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the people, preferred before all others, esteemed such in the sight of God, who seeth not as man seeth, for man looketh on the outward appearance▪ but God looketh upon the heart, 1 Sam. 16.7. which being there said by God to Samuel, on purpose to direct him to find out and anoint David of all the sons of Jesse, is an intimation that there was somewhat of internal eminence in David, on which he was chosen by God to be King in Saul's stead. If this be not it, it must then refer to what God by choosing and anointing made him, for after that he was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heros indeed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. Exact] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the point on the right hand of ש, signifies to deceive; and that either with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ל after it, as Isa. 36.14. Let not the servants of Hezekiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceive you, or with ב, as here. So the Chaldee understands it, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceive him; and the LXXII. I suppose, to the same sense, when they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nihil proficiet inimicus in eo, saith the vulgar, his enemy shall not profit, or gain by him, the deceiving or depriving of one, being the gaining to him that doth deceive.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Rock of my Salvation] The full importance of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rock of my salvation, both here and again, Psal. 95.1. may perhaps best be fetched from the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then it will be all one with my rock and my salvation, Psal. 62.2. he to whom I fly as to a refuge (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rock oft signifies) and from him receive deliverance out of approaching danger. To this agrees the LXXII. their rendering of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the helper of my salvation, i. e. he which helps, and rescues or delivers me. Or else taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rock in the notion of strength (as oft 'tis used) it is then (as the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) strength of my redemption, i. e. he from whose strength all my deliverance proceeds. The Syriack expression of it is most facile, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my most potent deliverer.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 49. Former] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head, or beginning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must signify primitive, or primordial; and so the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to begin, and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, old, or primitive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the beginning. From the importance of this word 
* De Civ. Dei, lib. 17. c. 12.  St. Augustine argues that this Prophecy was to be fulfilled in the Christians, in respect of whom the time when the promise was made, viz. David's age, might be truly called tempus antiquum, the ancient time. But it must be considered, that not at the time of the completion, but at the time of writing these words by the Psalmist, it was an ancient time: and that indeed proves that this Psalm was penned long after David's time, probably under the Captivity, to which all this complaint from v. 38. doth evidently belong. Meanwhile it cannot be denied, what that Father conceived, that the full completion of that promise to David was reserved to the days of the Messiah.  
V. 51. Footsteps] From the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  many other acceptions there are of the word; first, for paths, or ways, or actions, Psal. 77.19. Secondly, for the end of any thing, Psal. 119.33. Thirdly, for a reward, Psal. 19.11. there rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, retribution, and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commutation by the LXXII. Besides these there is a notion of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel, in Syriack and Chaldee, for delaying, or detaining, Job 37.4. and from thence the Chaldee here rightly deduces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and accordingly renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slowness of the footsteps of the feet of thy Messiah, or Anointed: And that may most reasonably be pitched on as the true importance of the word, which by the dagesch in ק appears to be deduced from the verb in Piel, and then that will be the denotation of the sort of the reproaches of their Atheistical enemies, that the promises the Jews so firmly depended on had now failed them, their Messias, whom they expected to rescue and redeem them out of their captivity, had now deceived them. So saith Kimchi, the delays of the Messiah, the discourse, saith he, being of those, who say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he will never come. A style taken up in the times of the Gospel against the Christians by the scoffing Gnostics, Where is the promise of his coming? and he is slack in coming: in opposition to which the Apostles tell them, that he will come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and will not tarry, Heb, 10.37.37. & 2 Pet. 3.9. the Lord is not slack concerning his promise, as some men count slackness.    
The End of the THIRD BOOK.   

THE FOURTH BOOK OF PSALMS.  

The Ninetieth PSALM.  
A Prayer 
‖ or, for ל  of Moses the Man of God.  
Paraphrase. The Ninetieth, being the first of the Fourth Book of the Collection of Psalms, is a complaint of the afflictions and shortness of life, together with a prayer for the return of mercy; composed either by Moses, that 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophet of God Chald.  eminent Prophet, which in God's stead governed the people of Israel, and conducted them out of Egypt; or else, as in his person, by some other, with reflection on those times wherein Moses lived, when the children of Israel in the Wilderness were sorely afflicted, and great multitudes of them untimely cut off for their provocations.  
1. Lord, thou hast been our 
† refuge, or help, or support  dwelling-place in all generations.  
Paraphrase. 1. Blessed Lord, we have never had any helper but thee, any other to whom we might resort for aid and relief, from time to time; Thou hast been our only protector and defender: O do not now forsake and destroy us utterly.  
2. Before the mountains were brought forth, or ever thou 
* or the earth were in travail,  hadst form the earth, and the world, even from everlasting to everlasting, thou art God.  
Paraphrase. 2. Before any part of this world was form by thee, thou hadst an infinite, incomprehensible being, a power by which this whole Orb, wherein we move, was at first created, and thou remainest immutably the same almighty power, and so shalt do to the end of the world: O let us thine afflicted creatures receive at this time the benefits and auspicious effects of this thy both power and mercy.  
3. Thou turnest man to 
‖ a broken estate,  destruction, and sayest, Return ye children of men.  
Paraphrase. 3. Thou art the great Ruler and most just Disposer of all events; when those whom thou of thine infinite power and goodness didst create, fell off, and made defection from thee, 'twas then just with thee to punish them for their sins, and return them back to the earth, that lowest and vilest condition, from which man was first brought forth by thy creative power. This was the sentence against Adam, and thus thou art at this time justly provoked to deal with great multitudes of us.  
4. For a thousand years in thy sight are but as yesterday, when it is past, and as a watch in the night.  
Paraphrase. 4. And if in the old world, such as had thus offended, were permitted (some of them, even Adam himself, to whose sin death was awarded by God) to live near a thousand years after it, yet alas what is that, compared with thy infinity? Thou art without all beginning, O blessed Lord, most absolutely eternal; a thousand years being considered in thy duration, are but as a drop spilt and lost in the Ocean, no more than the shortest time among men, but a day, and that past and gone, or but the sixth part of that, the space of four hours in the night, (see note on Psal. 130. b.) which is insensibly passed over in sleep.  
5. Thou 
‖ overflowest them, they shall be a dream in the morning as grass is changed  carriest them away as with a flood, they are as a sleep; in the morning they are as grass which groweth up:  
6. In the morning it flourisheth and groweth up, in the evening it is cut down and withereth.  
Paraphrase. 5, 6. As for us men, we are naturally frail and short-lived, our whole age is instantly at an end by the course of nature: But then when thy wrath also breaks forth against us, death comes as a torrent, and sweeps us away in the midst of our strength; our life then is but as a dream, when one awakes out of sleep, but a fancy at first, and that soon vanished; whilst we live, we do but seem to live, and strait death comes, and that phasm vanishes. Our condition here is no more stable and durable than that of the flower or grass of the field, which when it flourishes most, is subject to instant fading and withering; but if the sith or sickle come, the emblem of thy judgements on sinners, than it falls in the prime of its verdure: In the morning it is fresh and prosperous and in its growth, and the very same day it is cut down, and then immediately fadeth, loseth all its verdure and beauty before the night.  
7. For we are consumed by thine anger, and by thy wrath are we troubled.  
8. For thou hast set our iniquities before thee, our secret sins in the light of thy countenance.  
Paraphrase. 7, 8. And just thus it is with us: Our sins have provoked thee to cut us off in the prime and most flourishing part of our age; our open and crying sins, these, as the Rector of the Universe▪ thou thinkest fit to punish with excision; and beside these, many more secret sins there are, unknown to men, but most clearly discernible by thee, our secret apostasies, and in our hearts returning to Egypt, our dislike of thy methods, thy presiding and governing us, and preferring the satisfaction of our lusts before the observance of thy commands, and these also provoke thy wrath, call forth thy vengeance against us, and by this means (as with a torrent v. 5.) we are swept away, and consumed in a visible formidable manner.  
9 For all our days are passed away in thy wrath; we 
† end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  spend our years a 
* thought or breath.  tale that is told.  
Paraphrase. 9 Thou hast been incensed by our Atheistical murmurings, thy displeasure is gone out against us; and so the years that were allowed us here, and might otherwise have been prolonged for some time, are now suddenly cut off, our race is ended in a trice, we are seized on with a swift destruction.  
10. The days of our years 
‖ to them are severy years,  are threescore years and ten, and if 
† in vigour, eighty years, and the stren●●● of them is labour—  by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we flee away.  
Paraphrase. 10. The vast numbers of 603550. that were fit for war, and so were listed at our coming out of Egypt, do all drop away one after another, thy oath being gone out against them, that but two of that whole number shall enter into Canaan, all the rest leaving their carcases in the Wilderness. By this means it comes to pass, that great multitudes die before they advance to more than the seventieth year of their age, viz. all that were but thirty years old at their coming out of Egypt. Others that were then in their prime, about forty years old, are sure not to outlive eighty. (And for the youth that were not numbered, those that were to enter into Canaan, and so outlive the rest, they have yet little joy in their life, nothing but wearisome journeys and turmoils, see Psal. 78.33.) and so our complaint is most just, as to a vast multitude of us, that our age is even as nothing in respect of true duration, but a thought or breath, v. 9 our most vigorous men being cut off in their prime, and so there is an end of them.  
11. Who knoweth the power of thine anger? 
* as thy fear thy wrath, or and the terror of thine in●gnation,  even according to thy fear so is thy wrath.  
12. 
‖ To n●●ber our days, do thou so teach us, that we may  So teach us to number our days, that we may apply our hearts unto wisdom.  
Paraphrase. 11, 12. Whilst thus we daily cut off, the great unhappiness of it is, that no man is careful to lay to heart these terrible effects of Gods heavy wrath upon us; no man is so far instructed by what he sees daily befall multitudes of other men, as to be sensible of his own danger, and the shortness of his life, so as to live well, while he is permitted to live. Lord, be thou pleased to give us this grace, so to instruct us, and convince us of the shortness of our lives, that we may be brought to pay that constant reverence and obedience that is due to thee, and wherein true wisdom consists, there being nothing so unwise as our provoking of thee, and adventuring to be cut off in our sins.  
13. Return, O Lord, how long? and let it repent thee concerning thy servants.  
Paraphrase. 13. And if it may be thy good pleasure, O Lord, reverse that sentence of excision which is gone out against us: let it suffice that thy displeasure hath flamed to the devouring so great numbers of us, and at length vouchsafe to be pacified and reconciled with us.  
14. O satisfy us early with thy mercy, that we may rejoice and be glad all our days.  
Paraphrase. 14. We have lain very long under thy wrath, O Lord, O delay not to afford us the full streams of thy mercy which we have thus long wanted and impatiently thirsted after; that so for the remainder of our time we may have some matter of ovation and rejoicing, after so much sadness.  
15. Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil.  
Paraphrase. 15. Our afflictions and miseries have lasted long; O let us have some proportion of joy to so much of sorrow.  
16. Let thy work appear unto thy servants, and thy glory unto their children.  
Paraphrase. 16. O magnify thy glorious work of grace and mercy to us and our posterity, which is most properly thine, (thy acts of punishments being thy strange works, Isai 28.21.)  
17. And let the 
‖ sweetness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beauty of the Lord our God be upon us; and establish thou the work of our hands upon us, yea the work of our hands establish thou it.  
Paraphrase. 17. Show forth thy loving kindness and light of thy countenance toward us, look graciously and favourably upon us, give us thy grace to direct us in all our ways, work thou in us both to will and to do, and then by thy good providence prosper our designs and undertake.  

Annotations on Psalm XC.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Dwelling] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell, the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies habitation, and so the Syriack understands it here rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house. But the Arabic usage of the verb in another notion, for aiding or protecting, is a sign that thus the word anciently signified; and so Deut. 33.27. the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thy refuge, we render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall cover thee, say the LXXII. and so indeed every house being a covert, the notions of house and refuge will well agree: and Aben Ezra, that resolves this Psalm was written by Moses, proves it (among other reasons) by this word being there used by Moses in Deuteronomy. And then from that signification of it there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here best be rendered protector or helper; and so the Chaldee seem to have understood it, who having paraphrased the word Lord, with some reflection on that notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their dialect, wherein it signified the Temple, O Lord, whose habitation of the house of thy Schechina or Majestatick presence is in heaven, add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been to us a helper. The Jewish Arab, which looks to the former notion, and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a place of abode, yet gives a reason of his version in a note, to this purpose, The meaning is, Thou hast born (or supported) as much, and held our hands (or held us by the hand) and been to us as a place to bear us in our reliance on thee. To the same purpose Abu Walid, having interpreted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an habitation, place, or place of abode, makes mention afterwards of this verse and some others, in which the word might seem not so exactly to bear that signification, and saith that it is attributed as an Epithet to God, from the notion of a place, which remaining bears or sustains him that is in it. Though God be the Creator both of place and time, and the destroyer of them, yet figuratively it is attributed to him: so that according to their understanding of it, it should be literally a place, but in signification, a support to us. Kimchi mentions another interpretation of his Fathers, who would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eye, as if it were, our respect, or whom we respect, on whom our eyes are set; but he himself puts for explication of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place and refuge. The LXXII. both here and Psal. 91.9. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, refuge, which being applied to a person, as 'tis here to God, must needs signify one, from whom he that flies to him expects help, and so [helper] will be the best rendering of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Thou hast form the earth] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendered, and thou earth wert in travail; or, taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being most usual in the feminine gender, and the earth was in travail: so the Syriack sets it more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the earth fell in travail. By this phrase is poetically meant the the earth's bringing forth the mountains, when from the first round or globular form of it, some parts were lifted up above the rest, the high rising whereof became the mountains, which therefore may be called the issue of the earth: and then, as they are said to be brought forth in the former part of the verse, so by analogy the earth must be said to travail, and bring them forth. And this to express the very first minute that there was time to compute from, and so as far as our expessions can go, the infinity of God. The Jewish Arab version hath respect to another notion of the word for beginning, and renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before thou broughtest forth the mountains, and begannest (or first createdst) the habitable, with the rest of the earth, or else (as, being without vowels, it may be read) before the mountains grew up, (or were brought forth) and the habitable with the rest of the earth began.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Turnest man] The LXXII. begin this v. 3. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not, either taking the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, from the end of v. 2. and converting it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not, and prefixing it to this v. 3. or else reading the Hebrew by way of interrogation, which they therefore think fit to interpret by the negative, wilt thou turn man, etc. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turn thou not. Which the Latin follow in the form of a prayer, Ne avertas— Turn not man to humility— The word which they render humilitatem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (from the LXXII. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bruise or beat to pieces. By this, destruction, or dissolution of parts in death▪ and the resolution of the body to dust, may be fitly expressed; and accordingly the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to death: and to that the ensuing part of the Psalm may seem to apply it, treating of short life, and speedy death; and if so, then to this sense we must also, with the learned 
† in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Schindler, understand the immediate consequents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sayest, Return ye sons of Adam, i. e. return to the earth, from whence Adam had his name, and from whence he first came, according to that of Gen. 3.19. Out of the ground wast thou luken, for dust thou art, and unto dust shalt thou return. So Psal. 146.4. His breath goeth forth, he returneth to his earth. And Eccles. 12.7. then shall the dust return to the earth as it was. But it is possible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify no more than bringing low by punishment, and that in order to amendment, according to the importance of Psal. 51.17. and Isai. 57.15. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return ye sons of men must be meant of returning by repentance; and thus indeed generally the Imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken by itself signifies. To this those words of the Chaldee, which are inserted in the beginning of the second verse, (but somewhat out of their place) seem to refer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. When it was revealed before thee that thy people would sin, thou preparedst repentance; according to that tradition of the Jews, that repentance was one of the seven things created before the world. And thus the Arabic reads it more expressly, in the LXXII. their form of deprecation, Bring not men back to destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since thou hast said, Come back ye children of men: he that hath promised to forgive upon repentance, defeats his own act of grace, if he cut off the transgressor in his sin. Thus Jarchi interprets the bringing to destruction to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near to death, and the returning to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from evil ways. But still the context seems to authorise the former interpretation of destruction, and speedy returning to the earth, which is evidently the subject of the fifth and sixth verses. And for verse the fourth, it seems to be the preventing of an objection, ready to offer itself from the long lives of the Patriarches, who lived near a thousand years; but those, saith the Psalmist, are in God's sight, or in respect of his infinity, but a very unconsiderable time. The number, saith Jarchi, hath a peculiar respect to Adam, to whom God had said, thou shalt die in the day that thou eatest, and yet he lived nine hundred and thirty years.  
V. 5. Carriest them away] To set down the shortness of man's life, the comparison is here made between God and us: A thousand years, which is longer than Adam or Methuselah lived, and since those days, as long as many ages of men, bears not the least proportion with God's eternity, v. 4. whereas (here v. 5.) men's years are presently at an end; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overflow, and sweep, and carry away, thou (i. e. God) sweepest them away, with the same force and swiftness that a torrent carries any thing before it, and there is no resisting it. And to the same purpose, in another similitude, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sleep shall they be, or, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies, a dream. So the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as dreamers shall they be. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To this I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning must be annexed (and not prefixed to the consequents) a dream in the morning, as that is all one with a dream when one awakes, Psal. 73.20. in the notion of vanishing: as a dream, when the morning comes, and the man awakes, presently vanisheth; so shall they vanish, (for to this of vanishing, and coming to nought, both here and Psal. 73. the phrase is used) no considerable matter is done by them in their lives, but a few slight actions, which have but the nature of dreams, and suddenly they die, or vanish, as at the coming of morning, this sleep, or but dream as it were of life, is at an end. Both these expressions of the overflowing, and the dream, the LXXII. by slight changes put together into one. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou overflowest them, they seem to have read with other points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their flow, and rendering the sense, and not the word, translate that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their being turned to nothing. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dream or sleep, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormivit, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 year, and so make but one sentence of both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their years are things of nought; very full to the sense, though not to the letter, and the two similitudes in the Hebrew. The same again is succinctly expressed by a third similitude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As grass is or shall be changed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or pass away, (viz. the verdure and beauty of it.) The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to alter the thing, or the place, to change, or to pass away. The Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the ordinary use of the word signifies passeth away: and so is fitly applied to the grass. When that begins to fade, to lose its fresh green colour, 'tis then said to change and pass away; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pass away, say the LXXII. and Latin, but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the grass which is cut down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be changed, i. e. lose their verdure, and wither, and so pass. To this of the grass the whole sixth verse belongs also, where we have another distant notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall flourish, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and (not pass away, or fade, or change from better to worse, but, in a good sense) change to the better, spring, and grow, is renewed, saith Abu Walid: so that same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to spring, or sprout out, Job 14.7. There is hope unto a tree, if it be cut down, that it will sprout out again. The Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sprout out, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reflourish. So Isai. 40.31. They that wait on the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall (we render it) renew their strength, but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— shall add or increase in strength, and be renewed to their youth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a sprout that grows: and so the consequents interpret it, they shall mount up with wings as Eagles— And so sure 'tis here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it shall increase or grow, saith the Chaldee. And the using it here in this so different sense from that of v. 5. is not without example, but poetical and elegant, oft observable in these books, in this very Psalm, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is v. 3. in the notion of a year, but v. 5. of a sleep or dream; Yet the Jewish Arab taketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense in both places, and thus paraphrases the whole passage, So hast thou set them, or constituted them (the years foregoing) as if they flowed, and were as a sleep, and we in our morning are as grass that passeth away. For in the morning blossoming it passeth away, and in its evening is dry, and is broken. Abu Walid rendering the latter is renewed, declareth not his opinion of the former which he subjoineth to it. And then it follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be cut down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be dried up or wither. In one and the same day it thus altars its fate, it is florid and thriving, sprouting out and growing in the morning; and before the end of that very day, it is cut down, and withers instantly.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 As a tale] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak, and that either with the tongue or heart) signifies either a thought or speech, and being here used to express the shortest duration imaginable, it may most probably signify a thought, as that which alone is quicker than a word is spoken. When the Latins would express the greatest swiftness, they do it by dicto citius, and this Castellio hath chosen to make use of here, finimus annos nostros dicto citius, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we end (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies) our years sooner than one can speak; and that sure is as soon as one can think, If this be not it, than it must be remembered that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also gemitus and halitus, a sigh and a breath, and accordingly the Chaldee render it here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the vapour or breath of the mouth in winter; agreeable to which is the definition of our life in Saint James, ch. 4.14. What is our life? It is even a vapour, that appears for a little while, but afterward vanisheth. The LXXII. here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our years as a spider have meditated; and the Latin, sicut aranea meditabuntur, or (as the conformity with the Greek exacts) meditabantur, did meditate, reading for the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a light change of מ into ט, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the learned Schindler mentions (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spin) as all one with the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spider. For this the learned Hugo Grotius hath a more remote conjecture, supposing them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word which is used for a spider, Prov. 30.28. But besides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very distant from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (nothing but מ common to them) there would, in that supposed reading, be nothing to answer the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and though that also may be conceived to have been by them added by way of supply to an Ellipsis (as sometimes it is) yet still that makes the conjecture the more remote, which hath two such difficulties in it. Meanwhile their meaning, in these words, though somewhat obscure, may probably be this, Our years as a spider have meditated, or exercised themselves, or been employed, viz. in weaving such webs as the next broom sweeps away; our age is spent in fruitless slight labours, which presently come to nothing. And so this they might take for no inconvenient paraphrase of our years as a breath, or thought, which they found in the Hebrew, referring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have finished or ended to the former part of the period.  
V. 10. Threescore years'] In this verse what is said of the age of man, that it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seventy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or at most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eighty years, is thought by most to belong to later ages than that of Moses, by whom the Psalm is supposed to have been composed. The period of life is indeed by Solon thus set, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the term of a man's life is seventy years, saith Herodotus of him, Lib. 11. and so Laertius in his life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solon saith seventy years are the term of man's life. But in Moses' time it was sure much larger, Moses himself was 120. years old, and his eye was not dim, nor his natural force of vigour abated, Deut. 34.7. and was eighty years old when God made him Captain of his people, as Aaron likewise was eighty three before he was made Highpriest, Exod. 7.7. which is evidence enough, that that age of eighty was not an extreme decrepit age at that time. This hath made many resolve that this Psalm was of a far later date than that of Moses. But with how little reason they have thus resolved, will soon be made manifest, and the difficulties of this verse sufficiently cleared, by remembering the subject matter of the whole Psalm, the afflictions, and shortness of life, not absolutely to all at that time, but peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are there spoken of; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or among them saith the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the LXXII. the Latin in ipsis, in or among them, i. e. to the children of Israel in the desert, when for their murmurings and other provocations which they were guilty of, God's wrath and oath was gone out against them, that of all that were numbered of them at their coming out of Egypt, not one, save only Caleb and Joshua, Numb. 14.29, 30. Deut. 1.35. no not Moses himself, Deut. 32.52. Numb. 17.13. should enter into Canaan. This oath of Gods was to be exactly performed in the space of forty years, (whilst they wandered in the Wilderness from place to place, without any house or city to dwell in) the whole number of those that were then numbered, all the males from twenty years old and upward that were able to go forth to war, except only those two, were consumed. How great that number was, appears by the list appointed to be made, Numb. 1.3. six hundred thousand, and three thousand and five hundred and fifty, Numb. chap. 1. vers. 32. Of this number then, all that were but twenty years old were ('tis evident) cut off before they exceeded the sixtieth year of their age; of all that were but thirty years old, none outlived the seventieth year; of all that were forty, none, save only those two outlived his eightieth. And of these that exceeded not forty, and were not under twenty at the coming out of Egypt, who consequently, all but two, died before they attained to eighty years, certainly the number must be very great, probably near three hundred thousand, it being unlikely, that the number from forty to the age of discharge from war, should do much more than equal that from twenty to forty; and consequently the reason of the complaint very considerable in that age, beyond any other age of those times, that without any Epidemical disease, so vast a number should die before eighty years old. This I suppose the meaning of the addition here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if in vigour, fourscore years. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a strong man, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily used for a warlike person, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King. 18.20. strength for war; and the prime age for such was about or under forty years old. Those than that at their numbering were not above forty years old, might possibly live to fourscore, but falling (all but two of them) in the Wilderness in the forty years' space, they cannot be imagined to have survived that age. And for all others, those under twenty years old, that were not numbered at the coming out of Egypt because of their youth, the next part of the period seems to belong to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the strength of them is labour and sorrow. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong) Aben Ezra and Rabbi Solomon understand the strength of youth, i. e. of the best of man's age, the strength, or firmness that is in, or to a man in those days. And thus it may signify Synecdochically (as by the Youth of the nation we mean in ordinary stile) those under twenty years old. The LXXII. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin renders, Quod amplius eorum, the overplus of them, taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitude; so Abu Walid, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth yet render it, the overplus, what exceeds of them. And thus the sense will well bear, the overplus of them, that is the youth that were not numbered; and to this the Chaldee and Syriack seem to refer, who both render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the increase of them, not plerique ipsorum, the most of them, as the translator of the Syriack renders, but the increase of them, i. e. of the Israelites, viz. their little ones, Num. 14.31. which God there promised to bring into the land of Canaan, when all that were numbered, should fall in the Wilderness, v. 29, 30. Of these therefore it is added, that though they were not so short-lived, yet for that while they had little comfort of their lives; though they survived and entered into Canaan, Numb. 14.31. yet all the space of the forty years in the Wilderness, it was most true of them what here follows, their life for that space was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard travail or moil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the LXXII. duly renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lassitude, or wearisome toil; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sorrow or labour, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. dolour the Latin, both joined to express the wearisomeness of their tedious desart-marches. This later passage seems to be here set in a parenthesis, (to give some account of the overplus, those that were not numbered, as well as the former words did of those that were) for not to them, but the former belongs the conclusion of the verse, with the causal particle in the front; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— for it is suddenly cut off, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and we flee away; so to all them it was that were numbered at the coming out of Egypt, save only to Caleb and Joshua, in the space of forty years their carcases fell all and every of them in the Wilderness, and so they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mowed grass, or stubble, cut up by the roots, (so the word signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pluck up) and like stubble before the wind, or a rolling thing before the whirlwind, Isa. 17.13. they fled away. The Jewish Arab reads, when the harvest is nigh, we flee, so taking it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If it be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may then be compared with the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pass along, and so R. Solomon renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But to the rest this cannot be applied, who did survive in Canaan, and were not thus cut off. This the LXXII. have much transformed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so after them the Latin, for mansuetude is come upon us, and we shall be stricken. How they came thus to render the words, is not, that I find, taken notice of by any. That which seems to me most probable is, that the Greek copies are corrupt, and that their original reading was, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as now we have it, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is early gone and we shall be smitten. For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cut off, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies also to pass and go away, and so might probably be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is gone away; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celeriter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  quickly, might as fitly be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, early, as that is frequently used for quickly, (see v. 14.) and so the Chaldee here adds in the end of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning, to express the swiftness of the flight. And then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flee, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they seem to have deduced it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to smite, changing the ע into נ, and so to have rendered it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we shall be smitten.  
V. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thy fear] All difficulty will be removed from this verse, if only the כ in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken, as an expletive, unsignificant, for then the words will lie plainly thus, who knows the power of thy thy anger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy terror or terribleness of thy wrath? Thus the Syriack have taken it, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the terror. Thus to know the force and terror of God's wrath, is to discern the cause of it, our sins, and to be truly affected with it, so as to prevent it by seasonable reformation. This is the interpretation of knowledge in Scripture-stile, as 'tis used for spiritual prudence, and practise proportionable to our knowledge. And this the Chaldee have paraphrastically and more largely expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Who is be that knoweth to avert the strength of thy anger, but the just who fear thee and appease thy fury? The rendering the particle כ as, 
כ  or according to, seems not here so facile or agreeable; for by that according to thy fear, signifying our fear of God, 'tis certain that God's wrath is not proportioned to our fear of him. And that our fear of God should signify our want of that fear, to which only his wrath is apportioned, is very remote and without example. Aben Ezra would have it to signify the same with those words of the Law, Levit. 10.3. I will be sanctified in all them that come nigh me, viz. that God's anger is increased according to our knowledge of him, and so Jarchi, and Kimchi. But seeing the knowledge of God is oft separated from obedience to him, but the fear of God in the sacred style is not so separable, and therefore they that know God, and so only approach him may incur his highest displeasure, but they that fear God cannot be imagined to do so; therefore I cannot adhere to that notion. Yet if the former shall seem remote, than I shall propose this third, that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thy fear thy wrath, shall bear proportion with that way of speaking, Judg. 8.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man, his strength; which proverbial form may probably have been transferred to other things, and then the meaning here may be, that God's wrath is equal to what men fear or apprehend of it; God affrights not with vain, empty terrors, but will really inflict on impenitent sinners to the utmost of his threats, or of what they can apprehend, or expect. This may not improbably be the meaning of the phrase. Yet the context seems better to accord with the other, the prayer following, So teach us, being fitly opposed to the former complaint, that no man takes notice, or lays to heart the terribleness of God's wrath, in cutting off so many daily before their eyes. And therefore of that only I have taken notice in the paraphrase. For indeed that which follows in our books, as the beginning of v. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number our days, will best be adjoined to this v. 11. and so the LXXII. join 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— (only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our days, they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy right hand, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) If thus we set it, the sense will be most current in the first way of interpretation, Who knows the power of thine anger, etc.— to number, i. e. so knows the power of God's anger, and terror of his indignation, as thereby to be moved, or to learn to number his days, i. e. to look upon his life as short and fading (for so we number that which is short, pauperis est numerare pecus, the poor man, that hath but a few cattle, may number them, the flocks of the rich are innumerable) and accordingly to spend it the more to his eternal advantages. The ask the question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who knows? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies a strong negation, and complaint, that no man knows, they fall every day, and no man considers it so (in the example of others) as to number his own days, or apply it to his own benefit or amendment. And then follows a prayer to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do thou so teach us or make us know, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that we may apply— or as that phrase may better be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may bring an understanding heart; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an understanding spirit, Exod. 28.3. and Isai. 11.2. and in many other places: and then by that will be signified that knowing the terribleness of God's wrath, the want of which was matter of complaint, v. 11. And so this is a facile and obvious rendering of these two verses. Yet it is not amiss to mention other descants. The Jewish Arab seems not to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. for wrath, but (according to an Arabic use of that word) for consideration, and so goes in his interpretation far different from others, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. And who knows the power of thy wrath, so as to consider thy fear? As the number (or according to the numbering) of our age which is known, that we might bring an heart of wisdom, or wise heart. Adding in a note, that the meaning is, that our days are numbered and known, and if we did continually know (or acknowledge) the power of thy wrath, and punishment, as we acknowledge that our days and ages are fading, we would come before thee with a wise heart, and by repentance turn unto thee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seems to take not for the Imperative, but for the preterperfect tense passive. Abu Walid takes that in another sense, and thus interprets it, According to the measure of our age, so discipline (or chastise) us, exceed not measure in chastising us, because our age is short, etc. and he compares it with Job 7.19. How long wilt thou not depart from me, nor let me alone? etc. But this Kimchi in his Roots seems not to like of. R. Moses, mentioned by Aben Ezra, thus makes the meaning, He that knows the force of thy wrath, and knows how to number our days, the truth is known to him.    

The Ninety First PSALM.  
The ninety first Psalm is a meditation of the special security of the truly pious man, who relies on God alone for it, together with all other blessings of this world, as the reward of his firm adherence to God. ('Tis affirmed by the Chaldee and LXXII. and Latin to have been composed by 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David said, v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Laus Cantici David, A laud of Canticle of David, tit.  David, in reference perhaps to Gods being entreated for the land, and removing the pestilence, 2 Sam. 24.25. just as it was seizing on Jerusalem, see note b. and hath its most eminent completion in the Messias.)  
1. HE that 
† remains in the protection—  dwelleth in the secret place of the most High, shall abide under the shadow of the Almighty.  
Paraphrase. 1. He that adheres to God, that seeks and expects all his safety from his sole protection, (and accordingly qualifies himself for a capacity of that, keeps in those ways to which God hath promised his safeguard) shall be sure never to fail of receiving it; His tenure cannot fail, as being founded on so sure a title, as is the promise of him that hath all power and dominion over all creatures in the world, and can certainly, and as undoubtedly will perform, whatsoever he hath promised.  
2. I will say of the Lord, he is my refuge, and my fortress, my God; in him will I trust.  
Paraphrase. 2. This general neverfailing axiom gives me confidence cheerfully to repose my whole trust and affiance in God, as the most sacred inviolable sanctuary, the most strong, provided, impregnable fort, the supreme and divine power, that governs and overrules the whole world, and hath by his promise obliged himself never to destitute me that thus hang on him.  
3. Surely he will deliver thee from the snare of the fouler, and from the noisome pestilence.  
Paraphrase. 3. In this safeguard I shall be secured from those dangers that are in the eye of man most unavoidable, the most secret ambush that is most cunningly laid, and the most kill poison that propagates itself most insensibly.  
4. He shall cover thee with his feathers, and under his wings shalt thou trust; his truth shall be thy shield and buckler.  
Paraphrase. 4. For as an Eagle or other bird doth with her wings protect and secure her feeble young ones from all approaching dangers, and to that safeguard they confidently resort, without seeking or soliciting any other, (from whence, and by analogy with which it is, that in the Holy of holies the Cherubims with their wings overshadow the mercy-seat, to signify Gods gracious care and protection over all that there address themselves to him) so shall God guard and defend me, and in his protection will I repose all my hope and trust, the power of the Almighty being abundantly sufficient, and (upon his promise given) his fidelity engaged to afford his continual defence to all that are thus qualified for it.  
5. Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day,  
6. Nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday.  
Paraphrase. 5, 6. To this it is consequent, that I have no cause to apprehend with terror either the most secret or the most open dangers, the most unavoidable evils that can threaten destruction or mischief to me, either by night or day.  
7. A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee.  
Paraphrase. 7 Those judgements which seize on multitudes of wicked men, on every side of me, shall (like the plagues that swept away the Egyptians, but past over the Israelites, or the plague that slew seventy thousand from Dan to Beersheba, but fell not on Jerusalem) be forbidden to seize on me.  
8. Only with thine eyes shalt thou behold, and see the reward of the wicked.  
Paraphrase. 8. All the sense of evil which I need fear, is in its seizing on others, not on myself, the beholding the untimely deaths of many others, such as is by the law denounced to ungodly men, (but in time of epidemical diseases, oft seizes upon others as well as them.)  
9 Because thou 
‖ O Lord, art my hope, thou hast made the most High thy help or refuge (see Psal. 90. a.)  hast made the Lord, which is my refuge, even the most High thy habitation.  
Paraphrase. 9 I have placed all my affiance in the Lord, and thereby secured myself of all the protection and safeguard that the Omnipotent Monarch of heaven and earth can bestow on me.  
10. There shall no evil befall thee, neither shall any plague come nigh thy dwelling.  
Paraphrase. 10. By strength hereof no kind of mischief shall by any mishap befall or approach me.  
11. For he shall give his Angels charge over thee, to keep thee in all thy ways.  
Paraphrase. 11. God having set a guard of his about me, given charge to the holy Angels, that always attend and execute his commands, that as long as I cleave fast unto him, they shall secure me from all manner of evil that his providence shall permit to approach me.  
12. They shall 
† carry thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bear thee up in their hands, lest thou dash thy foot against a stone.  
Paraphrase. 12. When any such approacheth, those holy officers of his shall be ready with their aid, and preserve me safe from it.  
13. Thou shalt tread upon the Lion and 
* Asp or Basilisk, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII.  Adder; the young Lion and the Dragon shalt thou trample under feet.  
Paraphrase. 13. The most ravenous and venomous beasts, which prey on and mischief all they meet, shall not be permitted to annoy me, but as so many conquered creatures acknowledge my power over them. (This was most eminently to receive its completion in the Messiah, here typified by the Psalmist in the miraculous power which he had over the whole creation, healing all manner of diseases, and casting out devils, and communicating this power to his Disciples, (see Mar. 16.18.)  
14. Because he hath 
‖ delighted in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  set his love upon me, therefore will I deliver him; I will set him on high, because he hath known my Name.  
Paraphrase. 14. I have placed my whole joy and delight in God, most faithfully observed all his commands, and revealed them to others, given them knowledge of his will, how he expects to be served by them; (This had its eminent completion in Christ's espousing the will of his father, and preaching it to the world) and this shall be sure to be rewarded by him with preservation or delivery from all danger, if any approach and involve me, he shall be sure to rescue me out of the power of it. (This was most literally verified in the resurrection and ascension of Christ.)  
15. He shall call upon me, and I will answer him; I will be with him in trouble, I will deliver him and honour him.  
16. With long life will I satisfy him, and show him my salvation.  
Paraphrase. 15, 16. God hath obliged himself by promise, and shall certainly perform it, whatsoever request I address to him, shall certainly be granted me; when any affliction comes, I am secured of his support under it, rescue out of it, and higher degree of exaltation attending it, great length of days in this world, (This belonged not to Christ, but was abundantly made up by his resurrection) even as great as I can desire, and then a joyful vision of him in another world.  

Annotations on Psal. XCI.  
V. 5. Night] In this verse, saith the learned Joseph Scaliger, Ep. 9 is an enumeration of the several sorts of evils that humane life is subject to, and those distinguished by the several parts of the natural day, by the vicissitude of which our time and whole age is made up. The parts, saith he, are four, midnight, and midday, the beginning of night, and beginning of day. The two former here expressed by, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 midday; the two latter by, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duskyness or twilight, (fit to denote the evening which is such) and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interdiu, the daytime. To these four, saith he, are appointed four sorts of evils, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear, terror, consternation, (those dangers or evils, that falling out in the night, are by the darkness and solitude of that much improved, as sudden assaults, or fires, etc.) 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the arrow flying by day, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (any disease or open assault, any calamity that usually befalls men.) 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence, (any infectious disease, that invisibly diffuseth itself, and can no more be prevented than an assault in a mist or twilight.) 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wasting slaughter, (when with all the advantages that midday can give to an open assault of overpowering enemies, an utter desolation and spoil is wrought.) This the LXXII. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a midday accident and devil; for which Scaliger there professes to know no reason, (it is no doubt according to their custom of taking one word for some other that hath affinity with it, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they render elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 106.37. and Deut. 32.17.) But after all his care in approving this his critical observation, he hath not made it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the daytime should have any propriety to the morning, the fourth part of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (not otherwise accounted for) which indeed upon all occasions is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night, and never to the crepusculum, or evening. 'Tis therefore much more probable, (and agreeable to the practice of poetic writers) that the two latter, the darkness and noonday, should be but an explication of the two former, by night and by day, and so but the two known parts of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be referred to, the night and the day; and proportionably the evils here mentioned by the Psalmist will be at most but of two sorts, the night terror being no more than the pestilence that walketh in darkness, and the arrow that flieth by day the same thing with the destruction that wasteth at noonday. But indeed both these in effect but one, the destroying angel, which by the pestilence swept them away both by night and day: and accordingly the Chaldee interpret the terror by night, the fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the devils that walk in the night; the arrow by day, the arrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Angel of death; the destruction that wasteth at noon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a company or troop of devils; all three, as well as the pestilence, named, to signify the destroying angels, instruments of those Epidemical diseases sent from God. That the Psalmist here principally pitcheth on this instance of pestilential diseases, or destroying angels, may probably be in reference to that plague, which for the sins of the people first, 2 Sam. 24.1. and then for David's sin in numbering the people, fell upon Israel, and destroyed seventy thousand from Dan to Beersheba, v. 15. but when it was ready to fall on Jerusalem, the angel stretching out his hand upon that to destroy it, v. 16. the Lord repented, and said to the angel that destroyed, It is enough, stay now thine hand; and the Prophet Gad coming to David, and directing him to rear an altar, and offer burnt-sacrifice to God in Araunahs' threshing floor, v. 18. (the place where the Angel stood, 1 Chron. 21.15.) upon the humiliation of David and the Elders of Israel, 1 Chron. 21.16. and calling upon God, and offering burnt-offerings and peace-offerings, v. 26. God was entreated, and propitiated, and the plague was stayed, and fell not on Jerusalem at all. On this occasion it follows, that David sacrificed there on that threshing-floor of Araunah; (the tabernacle and the altar of burnt-offering, which Moses made in the Wilderness, being at this time in Gibeon, v. 29.) and so designed that place for God's house, ch. 22.1. and there the Temple was afterwards built by Solomon, 2 Chron. 3.1. This then being so remarkable a passage of God's providence, and mercy in sparing Jerusalem, when seventy thousand were slain in other places round about it, it might very fitly be referred to by the Psalmist, as a signal instance of God's mercy, and care, and remarkable preservations over his people, and an evidence that there is no means of security, no way to avert or remove any, though but temporal evils, disease, and the like, but that one of applying one's self to God by humiliation, and reformation, and sacrifice, i. e. solemn intercession: and then as when Saint James, ch. 6.14. gives the like directions in time of sickness, and promiseth that the prayer of faith shall save the sick, and the Lord shall raise him up, it is not yet to be imagined, that no such person, which observed such directions, should ever die, but that generally this should be a successful way, and that no means should have that assurance of being effectual as this; so in this Psalm, the promises of immunity from dangers, pestilential diseases, etc. made to those that remain in the protection of the most High, v. 1. i. e. to pious men in the use of these means, thus adhering to, and not departing from God, are not so to be interpreted, that no pious man shall die of any Epidemical disease, any more than that he shall not die at all, but that this of adherence and address to God with humiliation and intercession, is the only means either to preserve single persons, or multitudes, whole nations at once; which is the full importance of Solomon's prayer at the dedication of the Temple, 1 King. 8.31. etc. which may be taken as a comment on this Psalm: whereas wicked men, that have no right to any part in this promise, are to expect excision, whole multitudes of them together, thousands and ten thousands, v. 7. and that as the just reward of their impiety, v. 8.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou must here in the beginning of the verse be understood of God, is most evident, and so the rendering clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou, O Lord, art my hope; and so all the ancient Interpreters have understood it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— thou thyself, O Lord, art my trust, say the Chaldee; and the LXXII. exactly accord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou, O Lord, art my hope— and so the Syriack and Latin, etc. But then that which follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most High hast thou set or made thy help or refuge, is a part of a soliloquy between the Psalmist and his own soul, i. e. himself. And though the Chaldee feigning the Psalm to be (in stead of a soliloquy) a Dialogue betwixt David and Solomon, understand this, as the former part of the verse, of God also, that he hath set the house of his Majesty on high, and so the Syriack also, thou hast set thy house on high; yet the LXXII. and Latin, not discerning two persons in the Psalm (beside God) but only the Psalmist and his own soul, have agreed to understand it of the soul making God her refuge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, altissimum posuisti refugium tuum, thou hast set, or made, the most High thy refuge. And indeed in this manner hath the whole Psalm proceeded, sometimes in the first person, ver. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will say of the Lord, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He is my refuge— then in the second person, ver. 3. Surely he shall deliver thee— i. e. thee, my soul, which is in effect myself: and so the most perspicuous way of paraphrasing the whole Psalm is, by understanding it throughout in the same, i. e. first, person; but that so, as to extend it as appliable to all other pious men, as well as the Psalmist, (according to the general Aphorism in the first verse, He that dwelleth—) and in a most eminent manner to the Messiah, to whom the devil applies it Matth. 4.6. If thou be the son of God, etc. for it is written (v. 11. and 12. of this Psalm) he shall give his Angels charge concerning thee, and in their hands shall they bear thee up, lest at any time thou dash thy foot against a stone. And so saith Aben Ezra of the last verse, and show him my salvation, it refers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the days of the Messias. And so R. Gaon, and Kimchi also. And so especially the latter part of the Psalm, though in a lower sense it may agree to David, yet hath its fuller completion in Christ. The Jewish Arab takes the whole Psalm for a Colloquy, or discourse by David directed to a godly man: and therefore as he reads the first verse of the Psalm, O thou that sittest under the covert of the High, etc. I say of the Lord, etc. v. 2. so he renders this ninth verse, Because thou hast said to the Lord, Thou art my refuge, and hast made the High thy habitation.    

The Ninety Second PSALM.  
A Psalm or Song for the 
‖ day of Sabbath, see note c.  Sabbath day.  
Paraphrase. The ninety second Psalm is a joyous meditation on the gracious works of God toward his people, and his judgements on wicked men, appointed in the Jewish Church to be used on the Sabbath day; not so much to commemorate the Creation, and Sabbath following that, as to foretell their peace and prosperity in this world, and withal, that 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come of the Messiah which shall be all Sabbath. Sol. Jarchi.  rest from persecutions which God had promised to give his Church under the Messiah. See note a. on the title to the Romans, and 2 Thess. 1. note a. and Heb. 3. c. (The Jewish Arab ascribes this Psalm also to David.)  
1. It is a good thing to give thanks unto the Lord; and to sing praises unto thy name, O most Highest;  
2. To show forth thy lovingkindness in the morning, and thy faithfulness every night;  
3. Upon an instrument of ten strings, and upon the Psaltery, upon the 
‖ song or loud voice (see Psal. ●. 6.) on the harp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  harp with a solemn sound.  
Paraphrase. 1, 2, 3. There is nothing that better becomes a pious man than to confess and laud and magnify the great and glorious Name of Almighty God, morning and evening every day to proclaim his gracious goodness in promising, and his fidelity in performing what he hath promised, and to do this with all the advantage that art and all sort of Musical Instruments and voices can add to it; there being no so proper and seasonable employment for all these, as that of worshipping and glorifying the great and good Creator of all the world, and faithful protector of his servants.  
4. For thou, Lord, hast made me glad through thy work; I will triumph in the works of thy hands.  
Paraphrase. 4. The works of thy creation were all exceeding good, and thy continued protections and preservations, the glorious, alwise and all-gratious dispensations of this thy providence, are matter of the most ravishing transporting exultation.  
5. O Lord, how great are thy works! and thy thoughts are very deep.  
Paraphrase. 5. Thy actions and thy counsels are evidences of thy transcendent unfathomable power, and wisdom, and goodness.  
6. A brutish man knoweth not, neither doth a fool understand this.  
7. When the wicked spring as the grass, and 
† all  when all the workers of iniquity do flourish, 
* that they may be destroyed  it is that they shall be destroyed for ever.  
Paraphrase. 6, 7. Such, as wicked men, that go on prosperous and uninterrupted in their course, do not at all discern or comprehend the meaning of; for when they from their successes gather matter of triumph, applaud and congratulate their prosperities, this is a most gross and sad mistake in them: The only true account which is to be made, or conclusion to be collected from these their temporary successes, being rather this, 1. That now they are hastening to their excision, their bravery like that of a flower being a most certain indication of their approaching ruin, whilst the righteous flourish like a Palm or Cedar, v. 12. get height and strength and glory from their age; and, 2. That God's vengeances due to them, and not yet inflicted, will one day come upon them the more direfully and unavoidably for these their present short prosperities, even utter ruin and destruction.  
8. But thou, Lord, art most high for evermore.  
Paraphrase. 8. And herein God's power and justice and fidelity is, and shall be most eminently discernible, to the eternal discomfiture and confusion of all the enemies of him and his Church.  
9 For lo thine enemies, O Lord, for lo thine enemies shall perish: all the workers of iniquity shall be 
‖ or separated.  scattered.  
Paraphrase. 9 For God shall certainly distinguish and make a difference betwixt wicked and pious men, his enemies and his friends and faithful servants; and whatever indiscrimination there appears between them here in this world for some time, he will undoubtedly make the separation, he will visibly seize on the ungodly, the oppressors and persecutors of his Church, blast their greatest prosperities, dissolve their strength, rout their armies, bring them to nought, and adjudge them to irremediable perishing.  
10. But my horn shalt thou exalt like the horn of an Unicorn; I shall be anointed with fresh oil.  
Paraphrase. 10. Whilst, on the other side, the truly pious men shall have all their oppressions and sufferings repaired, and be rewarded abundantly with honour and exaltation, deliverance and peace here in God's season, advancement to a flourishing condition here in this world, and eternal bliss in another life.  
11. Mine eye also shall 
† behold or look on mine enemies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  see my desire on mine enemies, and mine ears shall 
* hear the wicked— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hear my desire of the wicked that rise up against me.  
Paraphrase. 11. And this change shall be most visible and illustrious; the judgements of God and destructions that fall upon the obstinate enemies of God and his Church, shall be very stupendious and remarkable.  
12. The righteous shall flourish like a palmtree; he shall grow like a Cedar in Lebanon.  
Paraphrase. 12. And the prosperity and peaceable flourishing of the Church in the fruits as well as the profession of piety, in the former resembling the fertility of the palmtree, in the latter the tallness of the Cedar, shall be as remarkable also.  
13. Those that be planted in the house of the Lord, shall flourish in the Courts of our God.  
14. They shall 
‖ Yet more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  still bring forth fruit in old age, they shall be fat and flourishing.  
Paraphrase. 13, 14. They that sincerely and faithfully give up their names to the service of God and his worship, shall at length enjoy great tranquillity, liberty of holy offices, and all other such most desirable privileges and opportunities of piety: such trees as these, (as men are said to be trees inverted) may, without violation of the law, he planted near the altar, and flourish in the courts of God. And the Church shall be much increased by this means, propagated beyond the holy land over the face of the whole earth, and not decay with age, but herein also imitate the palmtree, v. 12. that the older it grows, is still the more fertile.  
15. To 
† declare or show forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  show that the Lord is upright; 
* my rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he is my rock, and there is no unrighteousness in him.  
Paraphrase. 15. All this as an eminent testimony of the great justice and uprightness of God's judgements, who although he permit wicked men to flourish, and his own people to be afflicted for a while, yet at length changeth the scene, and by interposition of his almighty power subdues the wicked, restores and advances his faithful servants to all prosperity and flourishing in this life.  

Annotations on Psal. XCII.  
V. 7. When the wicked] The 7. and 8. verses are so to be joined together, and read as in one period, and affixed to v. 6. that they may set down the error that is there imputed to the ignorant or inconsiderate wicked man; he thinks well of his own condition, measuring by his present successes, and atheistically despising any future account that he shall be concerned in: and this is the error noted v. 6. and refuted in the two following verses; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wickeds springing or sprouting out like grass, or flower of the field, or when, or that, or how the wicked do spring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— and all the workers of wickedness do flourish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their destruction, or that they may be destroyed for ever; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. that they may, this being the event and consequent of their flourishing like grass, for so, we know, the flourishing of that abodes its sudden perishing, either by excision, or natural decay (which is not true of the flourishing of palms and Cedars, v. 12.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or but thou, Lord, art most high— They flourish, and thereby do but accelerate their ruin, and over and above, make it more sad when it comes, but God remains just and magnified in these strange turns of his providence. The Jewish Arab here refers the sixth verse to what precedes ver. 5. reading it, How great are thy works, O Lord, and thy thoughts, etc. And man is more foolish than that he should know them all, and more brutish than that he should understand it; and then begins a new sentence with the seventh verse.  
V. 9 Scattered] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitus est, whence both the Latin partiri, and the English part, (in the notion of dividing or separating) is deduced, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hithpael, which the Interlinear renders segregabuntur, shall be parted or separated. And thus it may possibly be a judicial phrase, to denote the discrimination that is made betwixt men, as betwixt the sheep and the goats, Mat. 25.32. All the nations shall be gathered together or assembled before him, (as a Judge) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall separate them one from another, as the shepherd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separates the sheep from the goats. For this interpretation we have the authority of the Chaldee which paraphrase it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. in the world to come they shall be separated from the congregation of the just. And in this sense, if it be admitted, it will be all one with what is said in more words, Psal. 1.4. The ungodly are not so, but— and the ungodly shall not stand in the judgement, 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 signify 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 joint, parted asunder; but here being somewhat beyond perishing, it seems to be the scattering of enemies in a rout, which have been worsted in battle, and so this may be pitched on as the more probable rendering.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 Latin and Arabic: and then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fresh or green oil, the copies which we now have of the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin render in misericordia uberi. But as the Syriack, so the Arabic and Aethiopick depart here from the Latin, and assure us that the LXXII. wrote not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oil. Now as there were many uses of oil, 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 Unicorn, is questionless the advancing to Regal Monarchick power, of which that horn of an Unicorn is a most significant Emblem: and then the anointing with fresh or rich oil, adjoined 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 oil of exaltation or inauguration (anointing by them being still expressed 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 oil, 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 samuel's 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, than 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, haltionian days of peace (see note on Heb. 3. c.) and this expressed 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 Unicorn, and being anointed with fresh oil 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 settling his Church in peace, and faithful performing of his promises to his servants. It is resolved by the 
‖ R. Saad. Gaon, and Rasi, and Kimchi.  Jews to have its fullest completion in the Messias.  
1. THe Lord reigneth, he is clothed with Majesty; the Lord is clothed with strength, 
† he hath girded himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 show 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 encompassed 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 magnify 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 floods have lifted up, O Lord, the floods have lifted up their voice, the floods 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 almighty power, to subdue and quiet them, and frustrate their most boisterous assaults, showing them and all the world beside, that his strength is far superior 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, 
‖ to length of days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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. 'Tis 
† So R. Gaon, Sol. Jarchi, and Kimchi.  thought to have been composed in Babylon, for redemption from thence.  
1. 
* O Lord, thou God of revenges, thou God of revenges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  O Lord God to whom vengeance belongeth, O God to whom vengeance belongeth, show thyself.  
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 oppressed, as we are not able, so neither is it our duty to avenge ourselves; this is the divine prerogative annexed to thy sovereignty. Be thou now pleased to interpose on our side, and testify to all, that at length thou takest the matter into thine own hands.  
2. Lift up thyself, thou judge of the earth, render a reward to the proud.  
Paraphrase. 2. Thou art the one supreme Governor 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 persuade 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 error; 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 murder 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, tyrannising 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 brutish 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 form the eye, shall he not see?  
10. He that 
‖ instructs the nations, he that teacheth man knowledge, shall not he rebuke?  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 endued with those faculties, cannot be imagined to want himself, or not to possess in a more eminent manner what he out of his own fullness hath derived in some lower degree to others. 'Twere 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 th●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 punished 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 enjoy it, (as these men deem) that the direct contrary to it, viz. to be punished 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 God's 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, 
† whilst  until the pit 
* is  be digged for the wicked.  
Paraphrase. 13. And withal makes us capable of God's farther mercies, in removing afflictions and persecutions, when they have obtained their desired end upon us, rectified and reform what was amiss: for then without question God will at once restore rest and tranquillity to the oppressed 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 judgement shall return 
‖ even to  unto righteousness, and 
† after it all the upright in heart.  all the upright in heart shall follow it.  
Paraphrase. 15. The time shall certainly come, that all wrong judgements shall be reversed, 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 haltionian 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 encouragements 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 dwelled 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 backed 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. 
‖ If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 God's special season to interpose his hand for his relief.  
19 In the multitude of my thoughts within me, thy comforts 
† have cherished or refreshed  delight my soul.  
Paraphrase. 19 When he is in the greatest anxiety and solicitude, encompassed 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 
* So Sol. Jarchi expounds it.  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 
* to me for a defence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is my defence, and my God 
‖ for a rock of my trust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 bloodiest sentence; God shall reverse that, and protect me, and all that cheerfully depend on him.  
23. And he shall 
† render or return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 ruin, 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 rendered 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 rendered 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 rendering 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 vanished, or came to nought) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here; and if in that notion, than it must signify 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 rendered from the Hebrew, trust not in oppression and rapine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become not vain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. fools, to signify 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 expressed 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 ruin in the world. And to this sense it is, that verse 8. we find in the like style, Understand, O ye brutish; and ye fools, when will ye be wise? and so this is the adequate notion of the word here.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Until] The rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until, in this place, may much disturb the sense, and make it believed that the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the evil days, i. e. from persecution (see Ephes. 5.16.) which God gives to good men, is to continue till the pit be digged up for the ungodly, i. e. till the measure of their sins be filled up, and so destruction be ready for them: whereas the contrary to this is evident, that either the destruction of the wicked is first, and the quiet and rest of the good, (oppressed by them) a natural effect of that, and so subsequent to it; or that both of them are of the same date, at once tribulation to them that trouble you, and to you who are troubled, rest, 2 Thess. 1.6, 7. And this is evidently the meaning of it here, and so will be discerned, if only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendered dum, whilst, (as it is. elsewhere used, Jon. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst I was, Job 1.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst he was speaking) for then thus it will run very fitly, That thou mayst give him rest— whilst the pit is digged—  
V. 15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Unto righteousness] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for charity and mercy hath oft been observed; only the Emphasis of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto here offers itself to consideration, which will best be expressed by even unto, as when Gen. 14.23. we read, from a thread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to a shoe latcher, and Gen. 7.23. Every living substance was destroyed from man to beast, to creeping things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & usque ad, saith the Interlinear, and even to the fowls of heaven (which were in least danger to be destroyed with water.) And thus here it seems to import, that the present rigour of their enemies shall by Gods judging, or taking their part, not only be removed, but be even converted into the greatest mercies. Thus in every revolution of state it is ordinary, none are so likely to escape and be favoured by the conqueror, as they that were oppressed by the former government. And so was it to the Jews of the Captivity (of whom the learned Jews understand this Psalm) when the Persian executes judgement on the Babylonian, when the sacrilegious drunken Tyrant is taken in his city, as in a pit or snare, v. 13. the Jews than are no losers by their former oppressions, but receive preferments in the commonwealth, Dan. 6.5. and licence to return to their own country. And the same observation held both in the destruction of the Jewish and Heathen enemies of Christ, the Christians were not only freed from their persecutions, but became most flourishing. And this is the full importance of judgements returning even to righteousness; God not only pleading their cause and delivering them (which is meant by judgement) but even converting their former sufferings into their greatest advantages. To this is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after it all the pure in heart. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, may be learned from Jud. 5.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after thee Benjamin, i. e. saith the Chaldee, Saul the son of Benjamin succeeded Joshuah, noted before by Ephraim. And so after this all the upright in heart, i. e. to this shall immediately succeed the flourishing prosperous condition of all pious men: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be redeemed, saith the Chaldee; but it is somewhat more, they shall return to a flourishing condition; and so this very fitly agrees to what went before, and is as the proof of it. The severity of their enemies is turned into mercy, and then follows the prosperity of all pious men.  
V. 19 Delight] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look upon with delight, is in Piel doubled, and used for looking kindly and lovingly, embracing, and making much of, doing any thing that is grateful to another. So the Chaldee understood it, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make much of: so they use the word Prov. 29.21. for that which we render, delicately bringeth up. And hence it is that the LXXII. render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have loved, i. e. behaved themselves in a loving manner, so as they which love are wont to do. Isa. 11.8. it is used for playing or sporting, dealing friendly and with confidence with any; and Isa. 66.12. for being dandled on the knees like a child by the nurse or parent: and by analogy with all these, being here applied to God's consolations, it will most significantly be rendered, have cherished, or refreshed, caressed, or gratified my soul.    

The Ninety Fifth PSALM.  
The Ninety Fifth Psalm is an invitation to all to bless and praise the Name of God, and to live obediently before him. 'Tis affirmed to be written by David, Heb. 4.7. and may probably have been fitted by him, among others here put together, for the solemnity of bringing the Ark to the place of God's rest, v. 11. and is by the Jews 
* R. Gaon, Rasi, Kimchi.  confessed to refer to the duties of the Messias, as we see it applied, Heb. 3. & 4.  
1. O Come, let us sing unto the Lord; let us make a joyful noise to the rock of our salvation.  
Paraphrase. 1. The Lord of heaven is he from whom all our deliverance and strength doth come, (see note on Psal. 89. l.) O let us uniformly join in praising and glorifying his Name.  
2. Let us come before his presence with thanksgiving, and make a joyful noise unto him with Psalms.  
Paraphrase. 2. Let us make our daily constant addresses to him with all the acknowledgements and expressions of thankful hearts;  
3. For the Lord is a great God, and a great King above all Gods,  
Paraphrase. 3. As to him that is the supreme God of heaven and earth, the only supereminent Monarch over all powers and dignities, the Angels his ministers in heaven, and the mightiest Princes his vicegerents upon earth.  
4. In his hands are the 
‖ secret parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  deep places of the earth; the strength of the hills is his also.  
Paraphrase. 4. The bowels and bottom of the earth are in his disposal, and (what is emblematically intimated by them) the meanest and lowest men or creatures on the earth are particularly respected and ordered by his providence in all that befalls them here; and so likewise the loftiest and stoutest hills, and the mightiest men in the world are bounded and governed by him.  
5. The sea is his, and he made it; and his hands form the dry land.  
Paraphrase. 5. It is he that framed the whole Orb of the sea and dry land, and contrived them so, the one in the bowels of the other, that neither should incommodate the other, but both together make up an useful globe for men and all other creatures to inhabit.  
6. O come let us worship, and bow down, let us kneel before the Lord our Maker.  
Paraphrase. 6. O let us jointly adore, and praise, and pray unto him, and make the members of our bodies partners and witnesses of the real devotion of our hearts, join inward and outward reverence together, even the submissest and lowliest gestures, to signify and express the sincere humility of our souls, a tribute most due to him who is both Lord and Creator of all.  
7. For he is our God, and we are the people of his 
† or, dominion  pasture and sheep of his hand; To day 
* or if you will to day hear—  if ye will hear his voice,  
Paraphrase. 7. For although we have oft rebelled against him, and so oft deserved his dereliction, and oft smarted for it, yet if now at length we shall be wrought on by his calls and warning, and perform sincere obedience to him, he is most ready to accept us, to take us into his care and protection, and secure us from all our enemies.  
8. Harden not your hearts as in the provocation, and as in the day of temptation in the wilderness,  
9 When your fathers tempted me, proved me, 
‖ or, though they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and saw my works.  
Paraphrase. 8, 9 Our Ancestors, when they had been delivered by him, with the greatest manifestation of his almighty power, from the hardest oppression and slavery in Egypt, were yet so unthankful and obdurate, that they repined and murmured at every turn, ten times one after another, Numb. 14.22. apostatising from, and rebelling against them; they would not believe and rely on his power, though it were abundantly testified to him by miraculous effects of it, but still required more miracles and assurances of his presence among them, and hereby they most sadly provoked God's wrath. O let not us, that have so liberally tasted of his power and goodness and long-suffering, and are yet afforded his calls to repentance, imitate these in our ingratitude and impenitence.  
10. Forty years long was I 
† wearied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grieved with this generation, and said, It is a people that do err in their hearts, for they have not known my ways.  
11. Unto whom I swore in my wrath that they should not enter into my rest.  
Paraphrase. 10, 11. Those Ancestors of ours for the space of forty years (wherein God for their sins detained and perplexed them in the wilderness of Sin) did very frequently provoke God to indignation, made him resolve that they were a most stupid, idolatrous people, that preferred the service of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people whose idols are in their hearts, Chald.  irrational Egyptian false gods, and devils, before the obedience and worship of the one true God of heaven and earth; and therefore being as it were tired out with their continued provocations, God at length by an oath obliged himself irreversibly, that of all the many thousands that were listed after their coming out of Egypt, none, but only Caleb and Joshua, should enter the promised land of Canaan. O let us not offend after their example, lest we follow them in their punishments also, and be denied our part in God's rest here, the privileges of the Ark and presence of God among us, in Jerusalem, where he hath promised to rest and dwell for ever, if we do not provoke him to forsake us. (How this was applicable to the Jews under the times of Christ, see note b.)  

Annotations on Psalm XCV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. His pasture] When the Psalmist useth these two phrases together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people of his pasture, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheep or cattle of his hand, 'tis obvious to discern the seeming impropriety, and withal to cure it, by interchanging the adjuncts, and annexing the hand to the people, and the pasture to the sheep. But it is more reasonable to fetch the explication from the different significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as for feeding, so for governing, equally appliable to men and cattle, from whence it is but analogy, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a pasture, where cattle are fed, should also signify dominion or kingdom, or any kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein a people are governed. And then the other part, the sheep of his hand, will be a sit, though figurative expression, the shepherd that feeds, and rules, and leads the sheep, doing it by his hand, which manageth the rod and staff, Psal. 23.4. by which they are administered. The Jewish Arab reads, the people of his feeding, or flock, and the sheep of his guidance.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ibid. If] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here rendered If, is elsewhere oft used for an optative sign, and expression of a wish. So Luk. 19.42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If thou knewest, for, O that thou knewest; and Luk. 22.42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If thou wilt, for, O that thou wouldst remove this cup from me. So Exod. 32.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If thou wilt, for, O that thou wouldst forgive them. And if so it be here, than the rendering must be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. O that to day you would hear his voice, live obedient to him, as people to a Ruler, or sheep to a Pastor. And this may be thought needful to the making the sense complete in this verse, which otherwise is thought to hang (though not so fitly) on the eighth verse, and not to be finished without it. But it may be considered also, whether this verse be not more complete in itself, by rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if, thus, Let us worship, and bow down, and kneel before the Lord our Maker; For he is our God, and we are the people of his pasture, and sheep of his hand, if ye will hear his voice to day, (or, as the Jewish Arab reads, sheep of his hand, or guidance to day, i. e. speedily, if ye will hear his voice, perform obedience to him) setting the words in form of a conditionate promise, thereby to enforce the performance of the condition on our part. The condition to the performance of which they are exhorted, v. 6. is paying God the worship and lowly obedience due to him; and the promise secured to them on this performance, that he will be their God, and they his people of his pasture, etc. i. e. that God will take the same care of them that a shepherd of his sheep, preserve them from all enemies, Midianites, Philistims, Canaanites, etc. and that though for their rebellions and disobediences against God, they had hitherto been oft disturbed, and not long since the Ark taken by their heathen enemies, yet if now, to day, they shall at length hear God's voice, and perform this obedience sincerely, they shall also be secured, that their enemies should no more disturb them, their Ark should no more be captive, but enjoy a rest, v. 11. with them for ever in Jerusalem. That to this of Jerusalem, the rest spoken of by David referred, as well as to the land of Canaan, in Moses' time, is the observation of Rab. Solomon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the land of Israel, and also Jerusalem, which is called a rest, as 'tis said, This is my rest for ever, here will I dwell. And so their enjoying this rest of Gods, these privileges of the Ark and God's presence among them, was the completion of the promise on God's part, that he would be their God, and they his people, etc. And according to this sense of this verse, the Apostles discourse seemeth to be framed, Heb. 4 6, 7. thus, seeing they to whom it was first preached entered not in because of unbelief: Again he limiteth a certain day, saying, To day, etc. i. e. notwithstanding all former rebellions, if you will now come in, the promised rest shall be made good to you. Which the Apostle there applies to the Hebrews, under the preaching of the Gospel; not as if it had no completion in David's time, by the carrying up the Ark to Jerusalem, and Gods resting, and their worshipping him there; but because beyond that, the Psalm had a farther completion in the Messias, (as the Jews themselves, Rab. Kimchi and others confess, in whom God did much more eminently dwell, than he ever did in the Ark, or Temple at Jerusalem. From whence therefore the Apostle concludes, that there then remained a rest to the people of God, the persecuted Christians, and to all unbelieving Jews, upon condition, if they shall hearken to the voice of God in the preaching of the Gospel. For then notwithstanding all their misbehaviours continued until that time (of his writing to them that warning) they should yet be God's people, and enjoy the glorious promises of peace and happiness under the Messiah. In which words, to day if, a farther offer of grace and pardon is made to those Jews, on condition of timely reformation. And so elsewhere, according to these grounds, the Apostle saith, 'twas necessary that the Gospel should first be preached to the Jews, but they then again refusing, it was to depart from them, and be promulgated to the Gentiles, who in the scheme here used in this verse, are called by Christ other sheep, Joh. 10.16. which are not of this fold, taken in by God into his Church upon their hearing his voice, when the Jews, who, if they would have heard at that time, had still continued his sheep, were cast out, and given over, as lost sheep, for their not hearing.    

The Ninety Sixth PSALM.  
The ninety sixth Psalm is a form of common thanksgiving and praising of God for all his works of grace and mercy, as the great Creator and Preserver, Redeemer and Judge of the world. It was first composed by David, and, among others, delivered into the hand of Asaph and his Brethren, at the carrying up of the Ark from the House of Obed-Edom to Zion, 1 Chron. 16.23, etc. and afterward lightly changed, and 
‖ see the LXXII. their title of the Psalm.  said to have been used at the re●building the Temple after the Captivity: And is in the prophetic sense very appliable to Christ's spiritual Kingdom and the effects thereof in the conversion of the Gentiles, etc. (see note c.)  
1. O Sing unto the Lord a new song; sing unto the Lord all the earth.  
2. Sing unto the Lord, bless his name, show forth his salvation from day to day.  
3. Declare his glory among the heathen, his wonders among all people.  
Paraphrase. 1, 2. O let all men in the world acknowledge and bless and magnify the Lord of heaven, and this in the utmost cheerful joyous manner, every day of their lives; but more peculiarly we at this time, who have this present signal addition to his wont mercies, commemorating all the glorious works and mighty deliverances which he hath wrought for his people.  
Paraphrase. 3. Let this zeal of ours endeavour to extend itself to the benefit of all the heathen people in the world, those that know not God; and by proclaiming the glorious miraculous acts of his power and goodness to his faithful servants, invite and persuade all to become proselytes to his service.  
4. For the Lord is great, and greatly to be praised: he is to be feared above all Gods.  
Paraphrase. 4. For certainly his power and goodness, his majesty and his mercy is most worthy to be adored by all rational creatures; and his divine vengeance (so lately felt by the Philistims, whose Gods were plagued by him, as well as their votaries, and by the Jews themselves, in that breach upon Uzza, 1 Chron. 13.11.) ought in all reason to be admired, and reverenced, and trembled at by all opposers, much more than all the feigned deities that are feared and worshipped among men, and are not able to secure their worshippers or themselves.  
5. For all the Gods of the nations are idols; but the Lord made the heavens.  
Paraphrase. 5. The choicest of those that the heathen people of the world have adored for Gods, are but either Angels, or souls of men, or celestial bodies; and what are these but the creatures of God? (who is the Creator of the highest heavens, and of all that inhabit there) and are therefore in all reason to give place to the kingdom of the Messias, which is to be erected in men's hearts:▪ (see note c.)  
6. 
† splendour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Honour and majesty are before him, strength and beauty are in his sanctuary.  
Paraphrase. 6. The sanctuary or holy place appointed for the assembly to whom God will powerfully presentiate himself, is the most glorious majestic place in the world; the Angels, those splendid ministers of his, reside there, and by their ministry our prayers are heard, our wants supplied, and so sufficiency of strength imparted to those that stand in need of it, and there petition for it. And this an image and imperfect type of what shall be at the coming of Christ, that spiritual kingdom of his among us, by the efficacy of his grace in his Church.  
7. Give unto the Lord, O ye kindreds of the people, give unto the Lord glory and 
‖ power, or empire.  strength.  
Paraphrase. 7. O let all the nations and people of the world acknowledge him the great and glorious Creator and supreme sole Governor of all.  
8. Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.  
Paraphrase. 8. Let them pay to him those acknowledgements which his alwise and gracious providence and disposals, and the redemption which he hath wrought for the whole world, exact from all, and offer up themselves and their prayers (those their spiritual sacrifices) together to him in his Church.  
9 O worship the Lord in 
† or, his holy majesty, see Ps. 29.6.  the beauty of holiness: fear before him all the earth.  
Paraphrase. 9 Let them magnify and adore him in all his glorious attributes, revere and obey him in all his commands, and never fall off or apostatise from him.  
10. Say among the heathen that the Lord reigneth; the world also shall be established, that it shall not be removed: he shall judge the people righteously.  
Paraphrase. 10. Let his people of the Jews instruct the heathen world in these great Articles of their Creed, not only that the God of Israel, the Creator of the world, is also the sole Governor of it, but farther that the Messias his eternal Son having conquered death, shall have all dominion over his Church committed to him by his Father; that by his divine providence and power he shall so overrule, and settle, and compose the disturbances and oppositions among men, that he shall plant miraculously, and then powerfully support his Church against all the enemies thereof, destroying in a remarkable manner those that hold out against him, and will not be subject to his kingdom.  
11. Let the heavens rejoice, and let the earth be glad; let the sea 
* make a loud noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  roar, and the fullness thereof;  
12. Let the field be joyful, and all that is therein; then shall all the trees of the wood 
‖ cry vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rejoice,  
13. 
† At the presence of— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Before the Lord, for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.  
Paraphrase. 11, 12, 13. And this is matter not of mourning, but of joy to the whole heathen world, who upon this act of divine vengeance and judicature, Christ's destroying their false Gods, and casting them out of their Temples, and by their forsaking those ridiculous detestable idol-worships and all the pollutions annexed to them, and receiving the Christian faith, and with it mortification of lusts, practice of all Christian virtues, and tasting the inward joys and comforts of these, shall be obliged to bless and praise and magnify God, and acknowledge this sovereign mercy far beyond all that ever they aspired to, and admire his justice and wisdom in this blessed turn of his providence, and withal the uprightness of his judgements, the exact justice thereof in dispensing both his punishments and rewards to all the people in the world, protecting those that by adhering to him take care of their eternal welfare, and eminently and signally destroying those that will not permit so gracious a Saviour and Redeemer (with his easy and pleasant yoke, and not only light, but beneficial burden) to rule and reign over them.  

Annotations on Psal. XCVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Idols.] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing of nothing, that which profits not: Job 13.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physicians that profit not, are not esteemable, are not able to cure or help. So a false vision or prophecy, not fit to be heeded, or depended on, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nothing, Jer. 14.14. and a shepherd that leaveth the flock, that instead of visiting, healing, feeding, devoureth and teareth the flock in pieces, Zach. 11.16. is called a pastor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of nothing. From this notion, is the word used of the false Gods of the heathens, which Hesth. 14.11. are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things that are not, and of which therefore the Apostle pronounceth that an Idol is nothing, 1 Cor. 8.4. Not simply nothing, for that physician was not nothing, nor that vision, nor that shepherd, but, as the context there inclines to interpret, we know an Idol is nothing in the world, and that there is no other God but one; that the Idol-God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ not a God, there being in the whole world but one such, the Creator and first cause of all other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are called Gods; and again that the Idol-Gods are not able to profit, to preserve or defend their worshippers. So Deut. 32.16. they provoked me to jealousy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that which was not God, and Jer. 2.9. they walked after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that profit not; where the notion of the heathen Gods is, that they are not Gods, and that they profit not. In which respect they are Esth. 14.10. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain things, and 3. Mac. both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, empty and vain. And so here, when the Gods of the heathen are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the meaning is clear, they are not Gods, but creatures of God's making; for be they Angels of heaven, or the souls of eminent men, supposed to be assumed thither, or the Sun, Moon, and Stars, it is the Lord that made the heavens (as here it follows) and consequently all that is comprehended in them; and being creatures they are not able to profit their worshippers. 'Tis here observable with what variety the ancient Interpreters in this place have expressed this word. The Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain or empty) the vain things, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hester and 3. Mac. The Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to err, and to fornicate, either as a wand'ring from the true to false Gods, or else as the worships of them had all manner of filthiness joined with them. The Jewish Arab reads Idols. Abu Walid, as he puts the ordinary interpretation of the name, as denoting things of no possibility▪ and vain, so he commends another respect to be had in the understanding of it, according to the use in the Arabic of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the notion of grief and dolour, as things bringing and causing grief, and so may be compared with that other name given to an Idol, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from trouble or molestation. But the LXXII. and Latin have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daemonia, which elsewhere they use also, Isa. 65.11. for fortune (so the Jews expound Gad there) Isa. 34.14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wild beasts of the desert, Satyrs, etc. Deut. 32.17. and Psal. 105.35. Psal. 90.6. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer or evil Angel, as again Tob. 3.8.6.17.8.2. and Isa. 13.21. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the satire again, and Bar. 4.7, 35. for the false Gods promiscuously, as they are there v. 7. opposed to the one true God. By all which it appears that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXXII. and the Hellenists signify neither evil spirits (or devils) alone, as it is vulgarly thought, nor peculiarly the souls of men departed (as others conceive of the word) but more comprehensively all sorts of false heathen Gods, as they are opposed to the true God, whatsoever creatures have by the errors of men been deified and worshipped, in the notion wherein Plato uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods in the plural, when, in Timaeo, he saith that the supreme God, the parent of all things, created all the rest of the Gods. See Augustin de Civit. Dei li. 9 c. 23. Of the original of this creature-worship, as far as it concerns the stars of heaven, Maimonides hath spoken at large, l. 1. de Idololat. and in opposition to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Gods, it is here literally to be understood, the Lord made the heavens; these visible spheres which they so admire and adore as Gods, the one God of the Jews did make. As for that of deified men, Istiaeus Milesius hath as clearly deduced the story of it, (see Euseb. Chron. l. 1.) that of the line of Japhet came Zerug, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— who first began the Grecian or heathen worship; for, saith he, Zerug and they that were with him did with statues of pillars honour those which had anciently been warriors or Captains, or that did any virtuous or valiant act in their lives worth the commemorating, and worshipped and sacrificed to them as Gods. After them others arising, and not knowing their predecessors intention, viz. that they honoured them as their ancestors and inventours of good things with memorial only, they worshipped them as Gods of heaven, and sacrificed to them. And this was their form of making Gods of them. After their deaths they put their names in the Books of their Priests, and solemnised a feast to them at a set time, saying that their souls were gone to the fortunate Islands, etc. In this relation thus set down in those fragments set out by Scaliger, there is certainly a foul mistake, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not left out. For when of the first institutours it is here said, that they honoured those Hero's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with memorial only, how can it be imagined that in the relation of that very passage foregoing, Istiaeus should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they adored them as Gods and worshipped them? It must therefore of necessity be thus read, that Zerug— did with statues of pillars honour their Captains— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and did not worship them as Gods, or sacrifice to them, as others arising afterward did. And of these again it is as clear, that these deified men, who were supposed to be assumed to heaven, and were no doubt many of them truly gone thither in their souls, were yet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Gods, but creatures of that one supreme Jehovah, who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made the heavens, and those most eminent saints that dwelled there. And this seems to be the fullest importance of this verse.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. And strength] As (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis fuit) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength; so doth the same word signify what the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power, dominion, empire. In the notion of strength or robur it may probably be used v. 6. where as beauty, so strength is said to be in his Sanctuary; beauty in respect of the glory of the divine presence, by the guard of Angels that attend there, and strength in respect of the assistance that is by God provided and furnished there to all that seek it by prayer. But the latter notion is fitter for this place, where it is joined with glory and attributed to God; and so 1 Pet. 5.11. which seems to be taken from hence, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him be glory and dominion; and the Arabic there read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a light variation from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here: and from hence God's title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendered (not almighty, or he that hath all strength, but) he that hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominion or empire over all. And thus in the Doxology annexed to the Lord's Prayer, kingdom as well as power is joined with glory, when they are attributed to God. And to this accord the LXXII. which here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour, or dignity, referring to the royal power, to which that dignity belongs. And so their giving him the power or empire here, is agreeable to the proclaiming v. 10. that the Lord reigneth.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Lord reigneth] That the Lord in this place is the Messias, is the resolution generally of the ancients, both Jews and Christians. Of the Jews, R. Solomon affirms this is spoken of the days of the Messiah, and gives it for a rule, that wheresoever 'tis said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new song, 'tis meant of the future age, (and thus indeed Rev. 5.9. and 14.3. the new songs are sung unto Christ) And R. Gaon renders the reason, because then there shall be a new heaven and new earth. Kimchi also saith the Psalm concerns the days of the Messias. And to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. hath a great propriety, having a particular notion of good tidings, or Gospel, and is duly rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelize, or as a piece of Gospel preach, declare his salvation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his redemption, saith the Chaldee. Of the Christians see Justin Martyr in his Dialogue with Trypho the Jew p. 298. etc. And the Psalm being (as appears 1 Chr. 16.23.) first composed on occasion of the bringing of the Ark to Zion (though afterward lightly changed and fitted, if we believe the Greek title of it, to the re-building of the Temple after the captivity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) may thus fitly be understood in its prophetical extent to embrace Christ's ascending to heaven in his humane nature: By his assumption of humanity he did truly dwell among us, and that much more eminently than ever he did in the Ark or Sanctuary; and the carrying of this to heaven was answerable to the bringing up the Ark, and placing it solemnly in Zion. Now to this exaltation of his, the Cross was the forerunner, and ceremony, as it were, of his inauguration, his Kingly Office commencing at his resurrection from the grave, to which the Cross conveyed him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God after his death upon the Cross having given him the Kingdom of all the Earth, saith Justin p. 300. A. This is the meaning of the words, and of that ancient Scholion which S. Augustin on the Psalms, and Arnobius and 
‖ Fortunatus in Hymn. Impleta sunt quae concinit David fideli carmine, Dicens in nationibus, Regnavit à ligno Deus.  others after him, and (of the most ancient) 
† Apol. 11. p. 80. A. & Dial. cum Tryph. p. 298, 299.  Justin Martyr, and 
* Advers. Judaeos c. 10. & 13. & advers. Marc. l. 3. c. 19, 21.  Tertullian recite, as from this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ The Lord hath reigned from the wood or tree, i. e. from the Cross. That these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wood, or Cross, were once in the Text, and by the Jews taken out from thence, though it have the authority of Justin, and be eagerly defended by Lindanus, hath no degree of probability in it. The very LXXII. (which alone are concerned in the charge) in the Copies which have come down to us, have it not, nor the vulgar Latin, nor yet the Arabic, nor Aethhiopic, which all follow the LXXII. no nor the version of S. Jerom, much less the Chaldee or Syriack, from all which it cannot with any show of reason be pretended that the Jews have razed or stolen it out; (for how was it possible for them to corrupt the Greek Bible throughout the world, many of which were in the hands and Libraries of heathens?) or that the universal Church, which for many hundred years hath allowed of and confirmed the Original Copies, and all these Translations, hath joined with the Jews in their sacrilege, and opposition to Christianity, and that after it had received warning from so great a person as Justin was. Many other evidences are produced to this purpose by our learned Countryman Nicholas Fuller, Miscell. l. 3. c. 13. and his conclusion is unquestionable, that it was but a Scholion of some of the ancients written in the margin of his book, (as the result of his observation of the Kingdom of Christ, discernible in this prophecy) which after by some unskilful Scribe was inserted in the Text, and so perhaps in more than one, found by Justin, and by his writings communicated to others, who examined not the truth by the Hebrew Text, or more ancient Copies of the LXXII. Meanwhile by this gloss, and the reception of it with Justin, and Tertullian, and Augustin, etc. it competently appears to have been the opinion of the first Christians, those before as well as after Justin, that these words the Lord reigneth, and so this Psalm, belonged to the resurrection of Christ, and the regal power wherein that installed him (and accordingly it was used in the Eastern service) and this Kingdom of his set up here in this world, in converting both Jews and heathens, and bringing them into the Church. This is the ground of the style wherein the verse begins, and this his Kingdom is mentioned, Say among the heathen that the Lord reigneth; as before v. 6. that all the Gods of the heathens are Idols or no Gods, but 'tis God that made the heavens, i. e. that this God, that made the heavens, should cast out all the heathen Gods out of their Temples, and set up his spiritual Kingdom in its stead, throughout the heathen world, which is the interpretation of his coming to judge the earth, v. 12. thus exercising his regal power, to which he was inaugurated, in destroying idolatry through the world. From this and the like predictions it was, that as Tacitus Hist. l. 5. c. 13. Sueton. in Vespas. c. 4. and Josephus de Bell. Judaic. l. 5. c. 12. tell us, there was an universal belief and rumour scattered through the East, before the reign of Vespasian (soon after the resurrection of Christ) that a King should come thence and reign over the whole world; which the heathen ignorantly applied to Vespasian, but was thus verified in Christ; not in his birth, but in this spiritual exercise of his regality, partly in converting Jews and Gentiles to the Faith, and partly in destroying their worship, the Mosaical Rites, together with the Temple on one side, and the heathen Temples and Oracles on the other side.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. The heavens] The heavens, and earth, and sea, and fields, and trees, are here put together (after the Scripture-style, which useth by the enumeration of parts, to signify the whole) to denote the whole inferior world, which (interpreting the heavens of the airy regions) is made up of these, see note on 2 Pet. 3. e. Then for that phrase, the whole world, that in the sacred dialect also, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every creature, signifies the whole heathen world, see note on Mar. 16. b. and Rom. 8. d. and so these two v. 11. and 12, 13. are but a poetical expression of the great causes of joy that this Kingdom of Christ (expressed by the Lord's reigning, v. 10. and coming to judge the world, v. 13.) which should be spiritually erected among them, should bring to the heathen world.    

The Ninety Seventh PSALM.  
The ninety seventh Psalms, agreeable to the ninety sixth, is the praising the God of heaven for his works of justice and mercy. 'Tis 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LXXII.  thought to be composed by David on occasion of his peaceable re-establishment in his kingdom, after the rebellion and destruction of Absalon; but it as literally contains a prediction of the Messias his inauguration to his regal Office, and the signal exercise thereof in the destruction of his crucifiers, and all other enemies of his kingdom. See note a.  
1. THE Lord reigneth, let the earth rejoice; let the 
† many Islands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  multitude of the Isles be glad thereof.  
Paraphrase. 1. God hath subdued all the enemies and opposers of that kingdom which he hath been pleased to erect, to seat his anointed quietly in his throne, an eminent type of the kingdom of the Messias, which is to commence at his resurrection, and to be set up in the hearts of believers, and shall prove matter of all true joy to all the heathen world, and the several nations thereof, as well as to the Jews.  
2. Clouds and darkness are round about him; righteousness and judgement are the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  habitation of his throne.  
Paraphrase. 2. His judgements are secret and unsearchable, and so the infinitely wise ways and depths of his providence; but all founded in, and managed with most perfect justice and rectitude.  
3. A fire goeth before him, and burneth up his enemies round about.  
4. His lightning enlightened the world; the earth saw and trembled.  
5. The hills melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth.  
Paraphrase. 3, 4, 5. Those that will not receive him when after his miraculous resurrection and ascension the Gospel is preached to them, shall be soon overwhelmed with signal judgements from heaven, as remarkable and formidable, and as fully evidenced to be the effects of God's wrath, as if fire from heaven, or flames of lightnings, or Angels the witnesses of God's presence, should visibly appear in their destruction. (And this first and in the most illustrious manner to be executed on the nation of the Jews the crucifiers, the City and Temple of Jerusalem, and after upon heathen Rome, etc.)  
6. The heavens declare his righteousness, and all the people see his glory.  
Paraphrase. 6. And all Angels and men shall discern and acknowledge and proclaim the great justice of it, and the glorious manifestation of the divine power of Christ in the ruin of his malicious opposets.  
7. Confounded be all they that serve graven images, that boast themselves of idols: worship him all ye 
‖ Angeli▪  Gods.  
Paraphrase. 7. This vengeance all are to expect among the nations, who do not presently forsake the worship of their false Gods (see Psal. 96. note a.) that still adhere to idols, when the faith of Christ the eternal God, Creator of the world, whom the very Angels adore and obey, Heb. 1.6. is preached among them. (There being no way to rescue Idolaters from this ruin, but an hearty speedy acceptation of the Christian faith, as appeared in the Roman Empire.)  
8. Zion heard and was glad, and the daughters of Judah rejoiced, because of thy judgements, O Lord.  
Paraphrase. 8. This was good news both to Jerusalem, and the villages and towns about, the daughters of that mother city: And all the true children of Abraham, all the believing Jews (and Gentiles, also) shall by this means be delivered from their persecutions, and so obliged to glorify the justice and mercy of God in it.  
9 For thou, Lord, art 
‖ most ●●gh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  high above all the earth; thou art exalted far above all Gods.  
Paraphrase. 9 For this (Messias whom we have hoped for so long) is the supreme God of heaven and earth, whose creatures they are which all the idolatrous people of the world have worshipped for Gods; and accordingly at the preaching of the Gospel all their oracles and worships shall vanish.  
10. Ye that love the Lord, hate evil: he preserveth the soul of his saints, he delivereth them out of the hand of the wicked.  
Paraphrase. 10. O let all that pretend to love or honour or serve him, fly from all pollution both of flesh and spirit, all that he hath forbidden, all that may any way provoke his wrath, who is a God of pure eyes, and cannot behold iniquity. And if all their lives be laid out on this one care of approving themselves to him, their time will be well spent in this service; and beside the endless reward in another world, they shall not fail of the evidences of his goodness and graciousness here in giving them signal preservations and deliverances from all the machinations of wicked men, and in his time rest and cessation of persecutions, peaceable assemblies and opportunities of serving him.  
11. Light is sown for the righteous, and gladness for the upright in heart.  
Paraphrase. 11. For though the service of God under the Gospel have an annexation of tribulations, which must be expected, and cheerfully supported in this life, being dispensed by the divine providence for many falubrious and beneficial ends, yet is there that seed and foundation of joy and abundant delight to all honest and truly pious hearts sown there, that shall not fall to bring forth all comfortable and blessed effects to them even in this life, by the practice of Christian virtues, by the comforts and peace of conscience, and that lively hope that is afforded to all faithful obedient disciples, and over and above, after this life, the fruition of endless bliss and glory.  
12. Rejoice in the Lord ye righteous, and give thanks at the remembrance of his holiness.  
Paraphrase. 12. This therefore is matter of the greatest exultation, and thanksgiving, and commemoration of God's infinite goodness and mercy to all truly pious men.  

Annotations on Psal. XCVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Habitation of his throne] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared, fitted, confirmed, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, used for a place, seat, but especially a basis whereon any thing is set: from whence the LXXII. had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the very Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for basis, 1 King. 7.27. The Chaldee here retains the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the LXXII. from the notion of the verb for fitting, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the setting right of his throne; the Syriack by way of paraphrase, by equity and judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy throne is confirmed: all which concur to the notion of basis and foundation, which is the thing which gives the rectitude first, and then the stability, to the chair or throne that is set on it. And so that is without question the right, intelligible rendering of the phrase, Righteousness and judgement are the (not habitation, but) basis of his throne, i. e. his sentences, decrees, judicatures are all built upon righteousness and judgement, as a throne is built and established on a foundation. The Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condition, state, or manner.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Gods.] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies Angels hath been formerly noted. And that in this place it doth so, and not as it doth afterward v. 9 and Psal. 96.4, 5. the Gods of the Gentiles, the Idol false Gods, or as here the Chaldee understand it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations that serve Idols, is manifest not only by the LXXII. that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Angels, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense, and so the Latin, etc. but especially by the Apostle, Heb. 1.6. where speaking expressly of Christ's preeminence above Angels, and bringing testimonies of it out of Scripture, he adds that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when it, i. e. the Scripture, would introduce the first born, i. e. the Messias, into the world, i. e. that superior world called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come, c. 11.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and let all the Angels of God worship him. Which words being evidently taken from the LXXII. in this place, as they convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to signify Angels, so they are a key to admit us into the full importance of this whole Psalm, that it is the introducing the Messias into heaven, a description of Christ's middle coming, so frequently styled in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming or presence (as here v. 5.) of the Son of man, and the kingdom of God, and of heaven, viz. his ascent thither, and so entering on his regal power, v. 1. which he was to exercise there. To which therefore are annexed the effects thereof on those that would not permit or allow him to reign over them, destroying the obstinate rebels, both Jews and Gentiles, and giving all cause of rejoicing to all that received the faith, and subjected themselves to his Government. That this so useful a key to this Psalm may not be wrested from us, it is not amiss to take notice, that some show of probability there is, that the words Heb. 1.6. may be taken from Deut. 32.43. (and not from this Psalm) where the LXXII. read these very words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let all the Angels of God worship him. But first, the Hebrew in that place hath no such words, but only these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Chaldee, and Syriack, and Samaritan, and Arabic, and Vulgar Latin, all with exact accord, render, Praise his people, ye Gentiles, (or proclaim, depredicate his people, promulgate God's special favour to them) for which the cause is rendered in the next words, for he will avenge the blood of his servants, whereas the LXXII. as our Copies now have it, presents us with this great variety, no less than four express Scholions, for this one plain sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rejoice ye heavens together with him, and let all the Angels of God worship him; Rejoice ye Gentiles with his people, and let all the sons of God be strong to him. Of these it may be observed, that as only the first and the third pretend to be renderings of the Hebrew, and the second and fourth paraphrases or explications of their meaning in them; so the false reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people, hath begotten them both. For having rendered that in the former, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, together with him, they have converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens, then annexed the second to render an account of that, let all the Angels of God worship him, signifying the Angels worshipping him to be that which they meant by the heavens rejoicing together with him, and so those heavens, those Angels in them, to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations there called to, to praise or rejoice with him. In the third they have rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rejoice ye nations, (which differs but lightly from praise or proclaim ye Gentiles) but then again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people, which is the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him, it is so far from having any the least affinity with the words in the Hebrew, that 'tis no way probable that it was in the original Copies of the Greek, (but only by some Scribe cast into the margin, from this Psalm) it being certain that none of those ancient Translatours, which use to follow the LXXII. do follow it in this. This consideration therefore will render it very unreasonable to fetch those words, (which the Apostle citeth out of the Scripture) from this place of Deuteronomy, where the original Text hath nothing like it, and which the Hebrews, to whom the Epistle was written, did know was not to be found in the Hebrew, when this Text in the Psalm in the Hebrew, as well as Greek, did so readily afford it. Secondly, this citation Heb. 1. coming in consort with many other testimonies of the Old Testament, 'tis observable that all the rest of the testimonies (save only that of I will be to him a father, and he shall be unto me a son, which seems to be taken from 2 Sam. 7.14. where they are spoken of Solomon the son of David, a special type of Christ) are taken out of this one book of Psalms, Thou art my son, this day have I begotten thee, v. 5. from the express words Psal. 2.7. Who maketh his Angel's spirits, etc. v. 7. from Psal. 104.4. Thy throne, O God, is for ever, etc. v. 8, 9 from Psal. 45.6, 7. Thou Lord, in the beginning, etc. v. 10, 11, 12. from Psal. 102.25, 26. Sat thou on my right hand, etc. v. 13. from Psal. 110.1. And therefore in all probability from the same book of Psalms, and therein from the express words in this Psalm, this testimony was cited by the Apostle.  
V. 11. Light] R. Solomon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of a plant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or herb, as we have it Isai. 26.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dew of herbs, and 2 King. 4.39. where the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If this might be admitted, it would be appliable to the Germane David, which was to spring up as a tender plant. But the conjunction with gladness here, gives it the ordinary notion of light, which is so gladsome, and so fitly used for joy, (as darkness for sorrow) the seed whereof is little, saith Aben Ezra, but the harvest great; which R. Saadiah interprets, the seed is in this world, but the harvest in that to come. The Jewish Arab reads, Light is poured forth to the righteous.    

The Ninety Eighth PSALM.  
A Psalm.  
Paraphrase. The ninety eighth Psalm, composed probably as a breviate of Moses' song at the delivery of the Israelites, and destroying Pharaoh and the Egyptians, Exod. 15.1, etc. is (as the ninety sixth and seventh foregoing) a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prophetic Psalm Chald.  prediction of Christ's Kingdom, and the bringing the Gentile world in subjection to it: it is thought to have been composed by 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII. Syr. Lat. etc.  David.  
1. O sing unto the Lord a new song, for he hath done marvellous things: his right hand and his holy arm hath 
* helped him, ● brought him salvation, or deliverance.  gotten him the victory.  
Paraphrase. 1. It is now a most opportune season to praise and magnify the Lord of heaven, for all the miraculous deliverances which he hath wrought, but especially for that glorious resurrection of the Messias out of the grave (the pawn and pledge of ours) a work of his omnipotent power, and an evidence of his fidelity in making good his promise to him.  
2. The Lord hath made known his salvation; his righteousness hath he openly showed in the sight of the heathen.  
Paraphrase. 2. This mighty work of his in raising the Messias from the dead, and the exact completion of his predictions and promises therein, is by God appointed to be annunciated and proclaimed to all the men in the world; to the Jews first, beginning at Jerusalem, Luk. 24.41. (see v. 3.) and then through all the Gentile regions, to every creature.  
3. He hath remembered his mercy and truth to the house of Israel: all the ends of the earth have seen the salvation of our God.  
Paraphrase. 3. And this not as a miracle only, though of a most stupendious nature, but as an act of infinite goodness, and promised mercy, and so of fidelity in performing it; the benefits whereof as they were first reached out to his own peculiar people the Jews, so were they to extend, and soon after to be preached and promulgate, to the utmost nations of the world, who have all their parts in the redemption from sin and satan achieved and wrought by it.  
4. Make a joyful noise unto the Lord all the earth; make a loud noise, and 
‖ cry vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps. 96.12.  rejoice and sing praise.  
5. Sing unto the Lord with the harp, with the harp, and the voice of a Psalm.  
6. With trumpets and sound of cornet, make a joyful noise before the Lord the King.  
Paraphrase. 4, 5, 6. This is true matter of the greatest joy and exultation to all men, and deserves to be celebrated in the most solemn manner, with all the instruments of music used in the service of God; and all little enough to express the glory of the work, and the infinite advantages designed to us, by Christ thus entering on his regal office, and subduing all the world to the power of the Gospel, that Sceptre of his Kingdom.  
7. Let the Sea 
† make a loud noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps. 96.11.  roar and the fullness thereof, the world and they that dwell therein.  
8. Let the 
* River's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  floods clap their hands, let the hills 
‖ cry vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be joyful together  
9 Before the Lord, for he cometh to judge the earth; with righteousness shall he judge the world, and the people with 
† uprightness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  equity.  
Paraphrase. 7, 8, 9 The whole habitable world, the heathen people that have been long under the servitude of their false idol worships, shall now be redeemed from that slavery of sin and Satan, their oracles and temples destroyed, and the doctrine of the true God, and practice of piety and justice and charity, set up in their stead, and thereby a most happy joyful reformation wrought among men, which deserves all the acknowledgements of humble and thankful hearts. See Psal. 96.11, 12, 13. and note d.  

Annotations on Psal. XCVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Victory] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil, and being in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dative case, signifies to bring help or relief to any. The Jewish Arab reads, And his right hand and his excellent power hath holpen his people. So Psal. 116.6. I was brought low, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he helped me. The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relieved, or redeemed him: the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin salvavit sibi, hath saved for him; the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Chaldee, hath relieved, or redeemed him. This being here applied to God, that his right hand and holy arm hath relieved him, helped him, brought him salvation or deliverance, though by some figure it may be interpreted of God's relieving his people, and setting forth himself victorious in the eyes of men, yet most literally it belongs to the prophetic sense, accomplished in the resurrection of Christ; for then in an eminent manner did the divine power, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. God's, right hand, and God's fidelity in making good his promised relief (he will not leave my soul in hades—) fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bring him, i. e. Christ, relief, in raising his dead body out of the grave, and exalting him personally to God's right hand in heaven: and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderful things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the complication of miracles, which are here mentioned in the beginning, and are the matter of the solemn thanksgiving in the ensuing Psalm.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Clap] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands, is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers, as an expression of great joy. The whole heathen world are here expressed by the several parts of this visible globe, Sea, and World, and Rivers, and Hills, as before by Earth, and Sea, and Field, and Trees, Psal. 96. see Note d. and so the joy that is here attributed to each of these, being the joy of men in the world, is fitly described by those expressions of joy which are frequent among men; yet so as may have some propriety to those inanimate parts, of which they are literally spoken. In triumphs and ovations it is ordinary among men to make a loud and vehement noise, and the roaring of the sea is not very unlike that; and so likewise the mugitus which hath sometimes been heard to break out from hills, in an earthquake; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise, is here applied to the sea, v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently, to the hills v. 8. And so the clapping of the hands being a token of delight and approbation, and the striking or dashing of the water in a river being, for the noise of it, a resemblance of that, the rivers are here said to clap their hands. The Chaldee, saith Schindler, explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand, but sure that is a false reading of the Chaldee; the more emendate Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together, etc. and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall clap the hand. The same phrase is used of trees, Isa. 55.12. and there both Chaldee and LXXII. agree in the rendering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall clap the hand, or applaud with the boughs, the clashing of boughs together in the tree, being a like sound to that of clapping of hands. The Jewish Arab reads, And let the people of the rivers strike or clap their hands, and the people of the mountains all of them cry aloud or shout.    

The Ninety Ninth PSALM.  
The ninety ninth Psalms, anciently 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of David. LXXII. Syr. Lat. etc.  attributed to David, seems first to refer to his quiet establishment in that Throne to which God had chosen him, but prophetically also (as the former) to the kingdom of the Messias.  
1. THE Lord reigneth, let the people 
† be unquiet  tremble: he 
* that sitteth  sitteth between the Cherubims, let the earth be moved.  
Paraphrase. 1. The omnipotent God of heaven, that God that hath promised to be present in his sanctuary, and appointed the Cherubims to be placed covering the propitiatory, thereby to denote his presence there to all that seek him and pray to him, hath at length been pleased to show forth his power in behalf of his servant David, hath discomfited the Canaanites and Jebusites, and other his heathen enemies, and now quietly seated him in his throne (a lively image of his erecting the Messias' kingdom in men's hearts) and so shall firmly continue in despite of all commotion or opposition whatsoever. (The gates of hell shall not prevail against the Church, the spiritual kingdom of Christ here.)  
2. The Lord is great in Zion, and he is high above all people.  
Paraphrase. 2. And herein hath God magnified himself in the ●ight of all the people round about, the God that is worshipped and presentiates himself in the Ark, now placed in Zion, is discerned even by heathen men to be far too strong for any nation to resist or oppose.  

‖ They shall confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3. Let them praise thy great and terrible name, 
† that  for it is holy.  
Paraphrase. 3. This they now are forced to acknowledge, to dread his power and vengeance, and confess that it is most justly evidenced on them, to the subduing of them, and magnifying his people. (This was more eminently fulfilled in the conversion of the Gentiles to Christ.)  
4. The King's strength also loveth judgement: thou dost establish equity, thou executest judgement and righteousness in Jacob.  
Paraphrase. 4. All the strength and ability that David hath had to bring him to this height and peace and stability, he hath received wholly from God: and that God which hath thus holpen him, hath done it to this great end, to punish sin, and set up all manner of virtue, casting out and destroying the detestable idolaters, severely visiting their unnatural sins upon them, and by excellent Laws, and Rulers after his own heart, endeavouring to advance the practice of all purity and justice and charity among the Jews.  
5. Exalt ye the Lord our God, and worship at his footstool; for he is holy.  
Paraphrase. 5. O let us all make our humblest united approaches unto him: and as they that petition a Prince on earth, use to cast themselves prostrate at his feet, so let us be prostrate in his sanctuary (see v. 9) that place of his peculiar residence, where we are appointed to assemble; and let us there uniformly adore, and praise, and magnify him for this signal act of his glorious goodness and mercy toward us, and offer up our prayers and supplications unto him, as to one that never fails to make good his promise of hearing and answering the prayers of his faithful servants, which are ardently addressed to him.  
6. Moses and Aaron among his 
‖ chief men  priests, and Samuel among them that call upon his name: they called upon the Lord, and he answered them.  
Paraphrase. 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them. Three eminent instances there are of it recorded. One Exod. 32.11. when at the prayer of Moses God was propitiated after the great provocation of the golden calf. A second Numb. 16.46. when upon Aaron's making the atonement for the people in the business of Coreh, the plague was stayed. A third 1 Sam. 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 spoke unto them in the 
† pillar of cloud  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 encompassed them, a wonderful dignation of God's to those faithful servants of his which obeyed and observed his commands.  
8. Thou answeredst them, O Lord our God; 
* O God thou wert prop●iated for their sakes, even punishing, or when thou wert punishing their ●ctinati●●▪  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 men's 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 Arabic 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 lie 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 spite 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 signify let the earth be moved, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or whether to God, and so be of the signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabic, 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanging.  
V. 6. Priest's] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 firstborn 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 Egypt, 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 encompassing and shielding them (see note on 1 Cor. 10. a.) so when 'tis added c. 14.1. that the Lord spoke 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, spoke unto them in a pillar of cloud. So Exod. 16.10. the glory of the Lord appeared in the cloud, and the Lord spoke 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 spoke unto Moses v. 22. All the difficulty is, what relation this of the pillar of cloud can have to Samuel, in whose time this is not reported. To this the answer might be, that although the answering them v. 6. were common to all the three persons, Moses and Aaron and Samuel, yet there is no necessity that the pillar of cloud should be common to them all; 'twere sufficient that it is applicable to Moses and Aaron, though not to Samuel. But yet even of Samuel it is evident, that (as 'tis here) God spoke unto him, calling him by his name, 1 Sam. 3. and 'tis there said at the fourth time of calling, when he proceeded to speak and reveal himself to him, v. 10. the Lord came, and stood, and called, Samuel, Samuel. This must certainly signify the same thing that was said of God's appearing to Moses, Exod. 17.6. I will stand before thee upon the rock. And that being reasonably resolved to be this of the pillar of cloud, in probability this to Samuel being parallel to that, may be conceived to be this pillar of cloud also, though at three former calls 'tis certain it appeared not. So again at the time when Samuel's offering and prayers were so signally heard at Mizpeh, 1 Sam. 7. it is said v. 9 the Lord answered him, and v. 10. the Lord thundered with a great thunder; where God's voice, and thunder, were questionless like that of Exod. 19.16. where the cloud is mentioned as well as the thunder; and indeed where thunder is, a cloud is supposed to be▪ and so this answering of Samuel with thunder, must be God's speaking to him at this time (if not before) out of the cloud also. Thus in the New Testament we so frequently have the voice of God out of a cloud, that when the voice is mentioned without the mention of the cloud, the cloud is yet to be supposed, as that from whence the voice came.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Them] The difficulty of this v. 8. will best be cleared by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to them, or barely as a dative case (forgavest them) but for them, i. e. for their sakes. The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, or because of them. And then God's being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning or propitiated (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies remission, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  propitiation) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them, is his sparing the people for their prayers, as he certainly did in all the examples of Moses and Aaron and Samuel; for all their prayers being for the averting of God's wrath from the people, God's being propitiated for them (or as the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easily propitiated by them) is God's pardoning not them, but the people for their sakes, or at their requests. This signal dignation of God's to them, in being thus propitiated and reconciled to the people for, or by their prayers, is here farther set of by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— (literally, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and revenging their inventions, i. e. when thou wert revenging or punishing their wicked deeds, when thou wert just entering on the work, than thou wert propitiated. Thus in the first example, that of Moses, it is visible; The people had terribly provoked God, and God was just punishing them, and he was stayed only by Moses' prayers, Exod. 32.10. Now therefore let me alone, saith God, that my wrath may wax hot, and that I may consume them, and I will make of thee a great nation; i. e. God's wrath was gone out against them to the destroying of some of them, for this idolatry of theirs: so it appears V. 35. the Lord plagued the people because they made the calf— i. e. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, avenging, or acting revenge on their deeds or machinations, and some of the people were already fallen by God's hand, and three thousand in one day were slain by the Levites at Moses' command v. 28. and if Moses would have let God alone, they had been all utterly consumed: and now, when God's wrath was thus high, and engaged in the execution, Moses besought the Lord V. 11. and God repented him of the evil which he thought to do unto this people v. 14. So in the second example, that of Aaron, Num. 16. God saith to Moses v. 45. Get you up from this congregation, that I may consume them as in a moment, and it follows, they fell upon their faces (and prayed to God) then v. 46. Moses said to Aaron, Take a Censer, and put fire therein from off the Altar; and put on incense, and go quickly unto the congregation, and make an atonement for them, for there is wrath gone out from the Lord, the plague is begun, and v. 47. behold the plague was begun among the people: (and so God was literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or punishing their deeds) and he, i. e. Aaron, put on incense, and made atonement for the people, and stood between the dead and the living, and the plague was stayed. The like is also intimated in the third instance, that of Samuel, 1 Sam. 7. For there 'tis evident the Israelites were sore pressed and worsted by the Philistims, and afraid of them v. 7. and Samuel tells them, that if they do return unto the Lord with all their hearts, than they must put away their strange gods— and God will deliver them out of the hand of the Philistims, v. 3. And they do as he bid them v. 4. and kept a solemn fast v. 6. (certainly for the averting some judgement under which they were) and they said to Samuel v. 8. Cease not to cry unto the Lord our God for us, that he will save us— And just then it was, that God was propitiated by Samuel's prayers, Samuel took a lamb and offered it, and cried unto the Lord for Israel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord answered him, as here in the beginning of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou answeredst them, O Lord our God. And so in every of the examples here specified, this appears to be the full and ready importance of this passage.    

The Hundred PSALMS.  
A Psalm 
‖ for thanksgiving. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of praise.  
Paraphrase. The hundredth Psalm being made up of lauds and praises of God for all his mercies, was appointed to be used at the offering of those peace-offerings which were for a thanksgiving, Leu. 7.12. the praefect or preceptor beginning, and singing,  
1. Make a joyful noise unto the Lord, all 
† the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye lands;  
2. Serve the Lord with gladness, come before his presence with 
* ovation or triumph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  singing.  
Paraphrase. 1, 2. O let all the people in the world bless and worship and praise, and offer up their prayers and supplications to the God of heaven, resort daily to his sanctuary, and constantly attend his service, and count this the most estimable and delectable task, the most renowned and glorious employment:  
3. Know ye that the Lord he is God, 
‖ he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is he that hath made us, and not we ourselves: we are his people and the sheep of his pasture.  
Paraphrase. 3. As being our way of conversing with the great and glorious omnipotent creator of heaven and earth, to whom we owe all that we have, our very being and conduct and preservation, and to whom we are obliged to pay all the obedience and observance that the meekest creatures in nature pay to those that have care and conduct of them.  
4. Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.  
Paraphrase. 4. O let us make our solemn addresses to his sanctuary, that court or palace where his divine Majesty is signally pleased to exhibit himself, and to testify his peculiar residence, and favourable audience to them who assemble there, by the presence of his holy Angels in that place; let us come thither with all the humility and devotion of loyal thankful hearts, and praise and magnify his name for all the mercies we have ever received from him. To which beginnings of the Praefect, the whole choir of Priests answer,  
5. For the Lord is good, his mercy is everlasting, and his truth endureth to all generations.  
Paraphrase. 5. To this we have all imaginable obligations, not only that of his sovereign dominion over all, to which therefore all the performances of our lives are but a most unproportionable tribute; but also his abundant benignity, his rich promises of a never failing mercy, and his constant fidelity in performing to every man, that is qualified for receiving it, the utmost that he ever promised to any.  

Annotations on Psal. C.  
V. 3. Not we ourselves] The Jewish Arab follows here another reading, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him, and accordingly interprets it, we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him, or his, his people, and the sheep of his pasture. And so the Chaldee also, he hath made us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are his; but the Syriack and LXXII. and Latin and Arabic accord in the other reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not we.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. For the Lord is good] That the Psalm was appointed to attend the oblation of the peace-offering, appears by the title of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm of confession, acknowledgement, thanksgiving, proportionable to that sacrifice of thanksgiving, so styled Leu. 7.12. Now as in the offering of such, the priests prepared and fired the sacrifices, so the singers prepared and began the lauds. And this Psalm being, in the former part of it, an admonition to blessing and praising, (which was the Levites office, as the Deacons in the primitive Church, who was therefore styled the monitor, that invited or called upon them to pray) Make a joyful noise, serve, Come before his presence, Know ye, Enter, be thankful— but in this last verse a General form of prayer, used upon all occasions, the Lord is good, his mercy is everlasting, and his truth endureth— this last seems to be the Response of the whole Chorus of the Priests, at the instant of the firing of the sacrifice, the praefect or preceptor having begun the rest.    

The Hundred and First PSALM.  
A Psalm of David.  
Paraphrase. The hundred and first Psalm, composed by David, is a meditation, and resolution of all care of piety both in his own person and family, and in the administration of the regal office, to encourage and advance virtue, and rebuke and chastise impiety. It seems to have been composed on occasion of bringing up the Ark to the city of David, to qualify them for the presence of that amongst them: and it is an excellent directory to all persons in the greatest or lowest place of authority on earth, whose sole end and design it ought to be, if they desire God's blessing upon them, to people the world with virtuous living, and to discountenance all wickedness.  
1. I will sing of mercy and judgement; unto thee, O Lord, will I sing.  
Paraphrase. 1. This Psalm will I address unto the Lord of heaven, the subject of it being a firm resolution and vow that I have inwardly made to him, for the setting up all goodness in my own, my servants, and subjects hearts, and for the managing of that office to which he hath raised me, so as may most tend to the encouraging of piety, and repressing of impiety, by distributing rewards and punishments with that impartial justice as shall most contribute to those ends.  
2. I will 
‖ instruct in the perfect—  behave myself wisely in a perfect way: 
† when he shall come unto me,  O when wilt thou come unto me? I will walk within my house with a perfect heart.  
Paraphrase. 2. Now that God hath restored my peace, and established me in the Kingdom, and afforded me this signal testimony of his presence, the Ark of his Covenant, I am obliged to endeavour my utmost to fit and qualify myself for so great mercies, and am therefore steadfastly purposed, that from the day of his Arks coming into Jerusalem, I will with all the wisdom and prudence with which he shall endow me, set myself to the most exact performance of my duty, and in all things endeavour to approve myself to him, ordering all my affairs and actions, those especially of my Court, and of public administration, so as may best demonstrate the sincerity of my heart, and the uprightness of my desires and purposes in his service.  
3. I will set no wicked thing before mine eyes: I hate the work of them that turn aside, it shall not cleave to me.  
Paraphrase. 3. I will not entertain any one unlawful design, though it should pretend to reason of state, or appear to contribute to worldly advantages never so much. The least declination from the rules of justice, whatsoever the plausible pretence be, I will for ever detest and avoid, and never permit myself to be thus ensnared by the politic maxims of the world, as to admit that as prudential, which is not exactly consonant to the strictest laws of justice and piety.  
4. A 
* crooked or cunning  froward heart shall depart from me: I 
‖ know no evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will not know a wicked person.  
Paraphrase. 4. He that shall think to obtain my favour, or gain admission into my Court or Counsels, by being more shrewd or subtle or cunning than other men, by being able to direct me to ways of serpentine wisdom, shall much fail in his project: There is none I shall more solicitously avoid, and banish from my secrets or service, than such, being absolutely bend never to make use of any one such art in all my deliberations.  
5. Who so privily slandereth his neighbour, him will I cut off: him that hath an high look and a 
† wide or vast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  proud heart, will not I suffer.  
Paraphrase. 5. Those ways of whispering and detraction, by which men are wont to gain confidence and favour and employment from Princes, shall not only miss of that success with me, but be sure to be severely punished, whensoever I meet with them: As for those whose pride, and ambition and insatiable desires of enriching or advancing themselves, do put them forward to seek offices or employments under me, I will have no patience for them, assuring myself that those that design such advantages to themselves, are never likely to intend the good of the public.  
6. Mine eyes shall be upon the faithful in the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.  
Paraphrase. 6. In the choice of Counsellors, or servants and officers, this shall be my constant rule, to seek out those that are of most tried fidelity and exact honesty, that for any advantage whatsoever, even the preservation of the Kingdom, will not admit of any unlawful practice: such and none but such I shall expect will do me service; and I will not admit any else, but such as shall thus approve themselves, into any employment about me.  
7. He that worketh deceit shall not dwell 
* in the midst of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  within my house; he that telleth lies shall not tarry in my sight.  
Paraphrase. 7. A subtle, cunning, false person shall be so far from getting advancement in my Court or Counsels, or being preferred to the supreme offices of state, that he that hath been found guilty of such arts as these, that makes no conscience of injustice or deceit, shall not be endured in my presence.  
8. I will 
‖ in the morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  early destroy all the wicked of the land, that I may cut off all wicked doers from the city of the Lord.  
Paraphrase. 8. When wicked men are brought before my tribunals, I shall judicially proceed against them, and extirpate them out of the nation, and reform and reduce all this people, called by God's name, to the practice of all godliness, leaving, if it be possible, never an obstinate notorious sinner among them.  

Annotations on Psal. CI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Behave myself wisely] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil, I will make wise, or instruct; so Psal. 32.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will instruct thee. The Chaldee interpret it as a speech of God to David, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will instruct thee; but the rest of the Psalm favours not this interpretation, being all in sequence to the first verse, in the first person, applicable to none but David himself. Of him therefore the word here in Hiphil being used, it must be applied in relation to his Kingdom, or Family, that he will instruct them, or perhaps as 'tis sometimes used intransitively, I will understand, or (as elsewhere 'tis frequent) in the notion of Hithpael, reciprocally, I will instruct myself: which the LXXII. have sufficiently expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will understand, and the Syriack by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will walk, which is the paraphrase, though not the literal rendering of it; the only end and use of his knowing, learning, or instructing himself in the way, being the walking in it. And indeed knowing in the scripture-style so frequently signifying doing (viz. the practical knowledge) and wisdom being used for piety, as folly for sin, 'tis but regular, and agreeing to rules of analogy here, that understanding, or instructing one's self in the right way, should signify the walking in it. The Jewish Arab here reads, I will show understanding or deal with understanding in an upright way, or I will consider the perfect way, till thy enlargement or refreshment come unto me, and I will walk in perfectness or uprightness of my heart, in the midst of my family. But if we consider the latter part of the verse, which may most probably direct us to the occasion of composing this Psalm, we shall find reason to apply it to others as well as himself, and indeed particularly to his household, or family. When David resolved to bring up the Ark of the Lord to Jerusalem, 2 Sam. 6. they brought it on a cart out of the house of Abinadab, and Vzza driving the cart and taking hold of the Ark, God smote Vzza and he died v. 7. On this David was displeased v. 8. and afraid v. 9 and said, How shall the Ark of the Lord come to me? And David would not remove the Ark unto him into the City of David, but carried it aside unto the house of Obed-Edom, and there it continued three months. But then being encouraged by the blessing of the Lord on Obed-Edom and his household, v. 12. he resumed the enterprise again, and brought up the Ark of God into the City of David with gladness, and offered sacrifice v. 13. and danced v. 14. and offered burnt-offerings and peace-offerings v. 17. and blessed the people v. 18. and dealt to all the people to every one a portion of bread, and flesh, and wine, v. 19 and then David returned to bless his household v. 20. Where beside the solemnities of carrying up the Ark, two things are observable in order to this present verse of this Psalm: 1. his being afraid of the Lord, which caused him to say, How shall the Ark of the Lord come to me? v. 9 and 2ly, his returning to bless his household v. 20. These two passages had in all probability relation the one to the other. He was afraid, the sins and unworthiness of his family might so far unqualify them for receiving benefit by the presence of the Ark, that it might bring a curse instead of a blessing upon him; and although by the experience of it on Obed-Edom, he was encouraged to hope well, yet as soon as he had brought up the Ark, he omits no time, neglects no care, to fit and prepare his family for such a blessing; and that sure was by instructing them in the rules of God's worship and obedience, purging out all unreformed evil livers, not permitting one wicked person, slanderer, liar, to remain in his household, which as it is the meaning of his returning to bless his household (in the notion of blessing Act. 3.26. for turning every one from his iniquities) and withal, the interpretation of what we read in the latter part of this Psalm, A froward heart shall depart from me: I will not know a wicked person v. 4. Who so privily slandereth his neighbour, him will I cut off: him that hath an high look and proud heart, I will not suffer v. 5. Mine eyes shall be on the faithful, that they may dwell with me, and serve me v. 6. He that worketh deceit, shall not dwell in the midst of my house; he that tells lies shall not tarry in my sight v. 7. so it is exactly equivalent to his instructing in a perfect way here, (which therefore probably must be interpreted to belong, as the blessing did, to his household or family, yet including himself as his first care, the chief member of it.) Thus again to those words of his, caused by his fear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how shall the Ark of the Lord come to me? the next words here are answerable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it shall come to me, by it meaning the Ark or God, which had that his peculiar residence in the Ark. (Aben Ezra reads, I will understand the perfect way, when it, i. e. that way shall come unto me.) By this accordance we have little reason to doubt, but this of the second preparation of bringing up the Ark to Jerusalem, was the occasion and season of composing this Psalm, and his resolution of purging, and so blessing of his household, the subject of it: and this will prove a fit key to let us in to the meaning and full importance both of this verse, and the rest of the Psalm; and therefore I have thus far enlarged on it.  
V. 4. A froward heart] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pervertit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  curvat, to bend the wrong way, or make crooked, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crooked, or cunning; he, or that, which receded from straightness or directness; and so 'tis to be taken here, in sequence to them that decline or turn aside, v. 3. The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crooked heart (so saith Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies crooked) in opposition to directness and clearness of dealing; and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblique or crooked. All to express that serpentine subtlety, made up of crooked motions and Maeanders, which are most opposite to upright and honest and clear dealings.  
V. 5. Proud heart] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latus or dilatatus est, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, broad, or wide, or large, and being applied to the heart or soul, it notes largeness of desires. So Prov. 28.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he here that is large in soul, The LXXII. fitly rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insatiable, applying it either to wealth or honour, the insatiate desire of either of which (as there it follows) stirs up strife. And so here they have rendered it again▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that cannot be filled in the heart, i. e. the covetous or ambitious man: the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; wide or broad, so the Jewish Arab, Him that is high of eyes, and wide of heart, I can have no patience with those two.  
V. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Early] The Judicatures for the examination and sentencing of wicked men were wont to be in the morning, saith the learned Hugo Grotius, who thinks this also to be the meaning of Job 38.13. where of the morning 'tis said, that wicked men are driven away by it. And thus 'tis possible that phrase of being dispelled or driven away may be used for the cutting them off in Judicature, for so Psal. 1.4. the ungodly being driven away by the wind, is attended with their not standing in judgement. But it may perhaps in that passage in Job more probably refer to the dispersing of those, whom the darkness of the night encouraged to wickedness, thiefs, treacherous persons, etc. whom the light would discover. To those the consequents seem to refer it; see the learned Castellio on that place. However of the custom itself there can be no doubt, both as to sitting in Courts of Judicature, and to executions, that among them, as among us, they were usually in the morning, at least began then, when they continued till the evening. And to this most probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, in the mornings, here refers, the season wherein David, as a Judge, entering on the Tribunal, destroys and cuts off the wicked doers. The former part of the Psalm contains his resolution for choice of counsellors and officers of state, preferring the plain, honest, and not the subtlest contrivers; and this last for the execution of justice, discountenancing, and judicially cutting off all wicked men. The Jewish Arab reads according to the passing of the mornings, i. e. continually, day after day, every day or morning.    

The Hundred Second PSALM.  
A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord.  
Paraphrase. The hundred and second Psalm, styled from v. 17. and 23. the prayer of the afflicted, seems to have been composed in time of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the person of the Captives, Kimchi. So Chald. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of our exile.  Captivity (see v. 13, 14, etc.) probably by Nehemiah, after the return of Ezra with commission for re-building the Temple, see Nehem. 1.3, etc. and is a fit form for any that is fore afflicted and ready to 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he faints, Chald.  faint under the weight, and out of a mournful soul affectionately addresseth his prayer to God.  
1. Hear my prayer, O Lord, and let my cry come unto thee.  
2. Hide not thy face from me in the day when I am in trouble: incline thine ear unto me, in the day when I call, answer me speedily.  
Paraphrase. 1, 2. O blessed Lord, that hast promised thy seasonable relief to all that in time of distress humbly require it from thee, I am now overwhelmed with sorrow (see Nehem. 1.4.) and desire to pour out my soul unto thee, to cry and call for thy relief, O be thou graciously pleased to admit my address, and not to reject or cast me from thee, to hear and answer my petitions, and that, as the exigence of thy people requires, with all speed possible.  
3. For my days 
* ●re consumed in the smoke, or end in smoke,  are consumed like smoke, and my bones are burnt up as 
‖ dry wood  an hearth.  
Paraphrase. 3. If thy relief be not speedy, we shall soon be consumed, our life will be suddenly at an end, our strength is already well-nigh exhausted.  
4. My heart is smitten, and withered like grass, 
† because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so that I forget to eat my bread.  
Paraphrase. 4. The punishments which we groan under are so pressing, that they permit me not to take my ordinary food, and that brings fainting and feebleness upon me.  
5. By reason of the voice of my groaning my bones cleave to my skin.  
Paraphrase. 5. My grief and sorrow is such that it hath wholly emacinated me.  
6. I am like a pelican of the wilderness, I am like an owl of the 
‖ waste places, or desolations,  desert.  
Paraphrase. 6. And for any relief from man, I am as destitute and hopeless of it as the most solitary Pelican in the Desert, which complains so sadly, or the Owl that constantly takes up his lodging in ruinous houses,  
7. I watch and am as a sparrow alone upon the house top.  
Paraphrase. 7. Or the Sparrow, that having never a mate, sits very sad and solitary and mournful, expecting the return of her company, and in the mean time hath no provision of food near her, no allay of her sorrow or solitude.  
8. Mine enemy's reproach me all the day, and 
† my slandeters have  they that are mad against me are sworn against me.  
Paraphrase. 8. My adversaries employ both their tongues and hands, make no scruple of the foulest slanders and perjuries to mischief me.  
9 
* wherefore  For I have eaten ashes like bread, and mingled my drink with weeping;  
Paraphrase. 9 This hath been matter of excessive continual sorrow to me, and accordingly I have solemnly betaken myself to fasting and mourning.  
10. Because of thine indignation and thy wrath, for thou hast lifted me up, and cast me down.  
Paraphrase. 10. And the principal ingredient in my sorrow is the consideration of that great displeasure of thine, to which I am to impute all these sad and direful effects of it.  
11. My days are like a shadow that declineth, and I am withered like grass.  
12. But thou, O Lord, shalt endure for ever, and thy remembrance unto all generations.  
13. Thou shalt arise and have mercy upon Zion; for the time to favour her, yea the set time is come.  
Paraphrase. 11, 12, 13. My condition is every day worse and more hopeless than other, my joyless life hastening to its fatal period: and unless thou please to interpose thy sovereign power, I am utterly and finally lost. But herein this one great comfort remains, that thy strength is beyond our weakness, thy eternity is opposed to our frail transitory state, thy mercy surmounts our wants and misery; and on this I still found an hope and confidence, that thou wilt in thy good time return the captivity of our Church and Nation, restore us to the privileges and blessings of peaceable assemblies, and that it will not now be long ere that most desirable and acceptable time come.  
14. For thy servants 
‖ resent,  take pleasure in her stones, and 
† will favour, or deal kindly with  favour the dust thereof.  
Paraphrase. 14. To this hope I am induced by thine own promise, that whensoever thy people are carried captive by heathen enemies, if they shall be truly sensible of thy punishments, and humbled for their sins, thou wilt then remember thy Covenant, and restore them. And this is our condition at this time. Now thy Church is laid waste among us, (see Nehem. 1.3.) we cannot choose but be sensible of our loss and our sins, and with all compassion and affection be transported, when we think of either. At present the want of outward prosperity hath not rendered her less desirable in our eyes, but rather inhansed the value of those interdicted felicities, and made us vow all readiness to endeavour the repairing of those ruins, whensoever thou shalt please to grant us that welcome opportunity.  
15. So the heathen shall fear the name of the Lord, and all the Kings of the earth thy glory.  
16. When the Lord shall build up Zion, he shall appear in his glory.  
17. He will regard the prayer of the 
* shrub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  destitute, and not despise their prayer.  
Paraphrase. 15, 16, 17. When that blessed time shall come, it shall be an effectual means to bring in whole heathen nations, Princes and people to thy service, when they see so great a deliverance wrought for thy people, their captivity returned, and their Temple re-edified, evidences as of the omnipotent power of God, so of his readiness to hear the prayers of those that are brought to the lowest ebb of misery and destitution.  
18. This shall be written for the generation to come, and the people which shall be created shall praise the Lord.  
Paraphrase. 18. The wonderfulness of this deliverance shall be recorded to all posterity, and in probability be a means of bringing in those that have not yet any being, to be proselytes to the service of so great and compassionate a God;  
19 For he hath looked down from the height of his sanctuary; from heaven did the Lord behold the earth,  
20. To hear the groaning of the prisoner, to lose those that are appointed to death,  
21. To declare the name of the Lord in Zion, and his praise in Jerusalem,  
22. When the people are gathered together, and the Kingdoms to serve the Lord.  
Paraphrase. 19, 20, 21, 22. When they hear how signally he doth exercise his power and providence in affairs of the world here below, and how ready he is to relieve and rescue those that are in the greatest distress and destitution, to return their captivity, and restore them to their country again, there to bless and praise, and proclaim the power and mercy of God in his Temple, making their constant solemn resort thither, from all the quarters of the land, at the times by God appointed.  
23. He weakened my strength in the way, he shortened my days.  
24. I said, O my God, take me not away in the midst of my days: thy years are throughout all generations.  
Paraphrase. 23, 24. When I consider the sadness of our state, the misery and shortness of our lives, and on the other side the strength and eternity of God, I cannot but address my prayers unto him, with some hope that he will spare us, and restore us to some prosperity, and not cut us off in the most flourishing part of our lives.  
25. Of old hast thou laid the foundations of the earth, and the heavens are the work of thy hands.  
26. They shall perish, but thou shalt endure; they all shall wax old like a garment, as a vesture shalt thou 
‖ see Heb. 1. note c.  change them, and they shall be changed:  
27. But thou art the same, and thy years shall have no end.  
Paraphrase. 25, 26, 27. 'Twas he, that by his almighty power at first created the whole world, and all the parts thereof; and though by the same he will in his due time either destroy, or change them quite from the condition of their creation, yet through all these transmutations he shall continue the same to all eternity.  
28. The children of thy servants shall continue, and their seed shall be established before thee.  
Paraphrase. 28. And this irresistible power and immutable will of his is a ground of firm hope and confidence to me, that there shall be a time of rest to God's faithful servants, that upon our sincere return to him, and reformation of our sins, he will return our captivity: and if this fall not out in our days, yet our children and their posterity shall receive the benefit and comfort of it, and be continued a people to him, and thereby for ever engaged to serve him.  

Annotations on Psal. CII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Like smoke] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoke, which we read in the Hebrew, the Chaldee and LXXII. are thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak, and accordingly they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoke. But 'tis more probable that they so express what they thought to be the meaning, than that they read it otherwise than we do: For the Jewish Arab, though reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as smoke is consumed or vanisheth. The Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoke, and so the sense will best bear either my days or time of my life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consume, and wither in smoke, as Psal. 1.19.83. a bottle in the smoke, afflictions have had the same effect on me, as smoak on those things that are hung in it, dried me up, and deformed me: or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end, or fail, or consume in smoke (as when any combustible matter is consumed, smoke is all that comes from it, and so it ends in that:) and to that the latter part of the verse may seem to incline it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my bones, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or members, or body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are burnt up, as that is all one with consumed; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ustus, exustus est, Isa. 24.6. the inhabitants of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are burnt up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee, are consumed; and Ezech. 15.4. it is cast into the fire for fuel, the fire devoureth both ends, and the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is burnt up; and Ezec. 24.10. speaking, as here, of the bones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be burnt up. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is added, the interpreters differ in the understanding it. The word coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accensus est, may be either the place where the fire is, or the pot which is heated by the flame of the fire, or the wood which is set on fire. The Syriack seems to take it in the first notion, rendering it, my bones are grown white, as the hearth, for so the chimney or hearth doth with the fire constantly burning on it. The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one of the stones that is set under the pot or cauldron, for that is the most probable meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see note on Psal. 68.g. But the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as dry wood (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius) and the Latin, sicut cremium, as dry combustible wood, and that is most appliable to the matter in hand; the bones or members of the body there being burnt up as dry wood, notes the speedy exhausting of the radical moisture, which soon ends in the consumption of the whole. And then the whole verse fitly accords, My days are withered away in the smoke, or perhaps end in smoke, my bones are burnt up like dry wood.  
V. 6. Desert] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be destroyed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or laid waste, Isa. 60.12. Jer. 26.8. Zeph. 3.6. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a waste place, or desolation, the ruins of an house, or an house ready to fall down, being uninhabited. In this sense it must here be taken, so as to fit it for the Owl (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Leu. 11.17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Deut. 14.16.) here mentioned, for that is known to choose its lodging or place of abode in such ruinous places. The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foundation of an house that is fallen; though the Latin mistook it, when they read, in domicilio, in an house. The Jewish Arab read waste desolate places, or ruins.  
V. 8. Mad against me] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which ordinarily signifies landavit, signifies also to behave one's self indecently, like a madman, and in the Chaldee and Syriack dialect to reproach, or slander. Thus Psal. 75.5. I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the scoffers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scoff not, and so the sense best bears there, speaking of the rebels that depraved and defamed and slandered him. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adjoined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my enemy's reproach me, are most probably my reproachers, or slanderers; the Chaldee reads again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my scoffers or backbiters, and to them most properly belongs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have sworn against me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  confirmed their slanders by oaths, or execrations upon themselves if they be not true, see Num. 5.21. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that commend me, from the first notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laudavit, and the Syriack and Latin and Arabic agree with them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 For] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes is a note of the cause, sometimes of the effect, and accordingly is sometimes rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for, or because, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore, see note Luk. 7. d. And to the latter sense the context inclines it here, his eating ashes for bread, i. e. his mourning (see note e.) and plenty of tears, being sure the effect of the reproaches and slanders precedent, caused by them, and therefore not to be thought mentioned here as the cause of them, as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Latin quia, and English for, must import.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ibid. Eaten ashes like bread] The importance of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have eaten ashes, may perhaps be mistaken by those who interpret it literally, of feeding on ashes, or mixing ashes with their food, whether it be by eating panem subcinericium, bread baked in the embers, which is not cleansed from the ashes that stick to it, or whether by making ashes one of the ingredients in their bread, or (as 
‖ in vit●: Franc. c. 5. cinere conficitbat cib●ria.  Bonaventure saith of S. Francis) casting ashes upon his meat. The use of ashes in mourning is frequently mentioned in Scripture, but that not as of a kind of diet, but as of that which accompanied sackcloth, and was cast upon their head, or tumbled and wallowed in, or sat in. See 2 Sam. 13.19. Esth. 4.1, 3. Job 2.8. and 42.6. Isa. 58.5. and 61.3. Jer. 6.26. Lam. 3.16. Ezech. 27.30. Dan. 9.3. Jon. 3.6. And that certainly was the use of ashes among the Jews to disguise them (see 1 King. 20.38. and 41.) to make them look sadly and neglectedly. But this had no relation to eating, but was generally used in their times of humiliation and fasting, when they ate nothing at all. Only Isa. 44.20. we read, He feedeth on ashes, but that certainly in a prophetical, i. e. figurative sense; for it is applied to the Idol-worshipper v. 17. who prayed to that which cannot hear or help him, any more than ashes would nourish; he cheats and abuseth himself, a deceived heart hath turned him aside, as there it follows. It remains therefore that this one place here in this Psalm, which speaks of eating ashes like bread, be looked on as a poetical phrase, to be interpreted by the context, and by the general use of ashes in the Scripture. The context speaks of sadness and mourning, and ashes were the solemn rite thereof, being cast upon the head, etc. and then fasting being joined with mourning, the union of these two are here poetically expressed by eating ashes like bread, i. e. eating no bread, taking no food at all, but instead of that, entertaining themselves with ashes, though not eating them, but sitting down or wallowing in them. And this being the importance of this phrase, the other that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mingled my drink with weeping, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  must be understood by analogy therewith, not literally, that he put any of his tears into his drink, but that instead of drinking (which is expressed by mingling of drink, because they commonly drank their wine mixed with water) he spent his time wholly in weeping and lamenting. Thus Psal. 42.3. my tears have been my meat, is no more, but instead of eating I weep; as when Christ saith Jo. 4.34. My meat is to do the will of him that sent me, i. e. he follows that task incumbent on him from his Father, and his doing so supplies the place of eating, he doth this instead of that: and so Psal. 80.5. Thou feedest them with the bread of tears, givest them tears to drink, i. e. they weep and fast, or eat nothing. And so that is the utmost importance of this whole verse, mourning and fasting accompanied with ashes, the ceremony, and tears, a natural consequent of both these.  
V. 10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Lifted up] What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast lifted me up, etc. is to be judged by the immediate antecedents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indignation and wrath; by those is meant a vehement displeasure and anger, and in God, in whom anger is not found, effects that bear analogy with those which proceed from angry men. To such it is ordinary to cast to the ground any thing that they are displeased with, and when the displeasure is vehement, to lift it up first as high as they can, that they may cast it down with more violence, and dash it in pieces by the fall. And this is the meaning of the phrase here, and so is a pathetical expression of his present affliction, heightened by the dignity of the public Office wherein Nehemiah was at the time of writing this mournful Psalm, Nehem. 1.1. and 2.1. The greater his place was at Shushan, the deeper this sorrow for his countrymen, and for Jerusalem, Nehem. 1.3. pierced him, whereupon he complains that God by way of indignation hath dealt with him, as those that take an earthen vessel, and throw it against the pavement, and that they may beat it to pieces the more certainly, lift it up first, as high as they can, to throw it down with more violence. This the LXXII. have fitly rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin elevans illisisti me, having lifted me up, thou hast dashed me to pieces. The Jewish Arab reads, as if thou hadst carried me, and then cast me to them.  
V. 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Take pleasure in her stones] The fullest meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be fetched from the promise of God to the Jews, Leu. 26.41. that when they are carried captive by the heathens, and there pine in the enemy's land, if they shall confess their iniquity— and if their uncircumcised heart be humbled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read, and accept of the punishment of their iniquity, then will God remember his Covenant with Jacob, etc. and remember the land. In those words it is certain, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is (as we render it) the punishment of iniquity, see 1 Sam. 28.10. and such surely was the demolishing of the Temple, the ruin of that fabric, which is here expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her stones, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. rubbish, or heaps of the ruinated stones of the Temple. So that in what sense soever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in Leviticus, applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment of iniquity, in the same it must be taken here, where 'tis applied to the stones or ruins of the Temple; and that is sure a passionate resentment with humble melting sorrow, to look upon the judgements inflicted, assenting to the equity of them. In this sense, I suppose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken in the thirty fourth verse of that 26. of Levit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than shall the land resent (we misrender, enjoy) her sabbaths, speaking of the desolate country, lamenting and bewailing the loss of those precious opportunities which they formerly had, and made not use of. And thus in Vespasian's coin, in memory of the conquest of Palestine, there was on one side a woman sitting weeping under a Palmtree, and Judaea Capta Jury taken, in the reverse. And so of this Captivity the Psalmist tells us, Psal. 137.1. By the waters of Babylon we sat down, and wept when we remembered thee, O Zion. To which kind of melting resentment seeing the promise is made in that place of Levit. that God will then remember the covenant, and the land, the Psalmist here fitly endeavours to prove that the time is come, in which God should have mercy upon Zion, v. 13. by this argument, for or because thy servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passionately resent her stones, etc. referring in all likelihood to that promise of God, of which that resentment was the express condition. As for that which follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will best be rendered (as it is) in the future tense, they will or shall favour, or deal kindly with her dust or rubbish, i. e. they now promise most affectionately to repair her ruins, according to that of Zorobabel, Zach. 4.7. he shall bring forth the headstone thereof with shoutings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace, grace to it, or favour, favour, in accord with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall favour the dust of it here: they that now passionately bewail and lament those ruins, and their own and their father's sins, as the causes of them, shall hereafter joyfully join in the repairing thereof, and celebrate their finished work with the same tender, though more grateful or pleasing passion. The Jewish Arab thus renders the verse, For now thy servants are pleased with the stones thereof, contented [or contentedly] and are tenderly affected towards its dust, in honour [or honouring it:] and he explains himself in a note, that whereas formerly they set light by the Sanctuary, and sinned against it, they now sought after it, vestigium post oculum (an Arabic phrase proverbially signifying the seeking after that which one hath let go) magnifying, or honouring the dust thereof, how much more the building thereof, if it might be built?  
V. 23. Weakened] From the different acceptions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for answering and afflicting, and by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the LXXII. have much deformed this ver. 22. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath afflicted or humbled my strength in the way, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he answered him in the way of his strength; and the Latin take it from them, respondit ei in viâ virtutis suae; but the Syriack depart from them, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. They have humbled my strength on earth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath shortened my days, the LXXII. connect the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will say, following, and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— and the Latin likewise, paucitatem dierum meorum nuncia mihi, declare to me the paucity of my days. And herein the Syriack also agree with them; only the Chaldee divide them, and render them aright, My strength is afflicted through the labour of the journey of my exile, my days are shortened, I will say before the Lord. And this is surely the full rendering of the verse. The Jewish Arab reads, He hath weakened in this way my strength, and shortened my age from it, i. e. saith he, the way of patience, or enduring and calling [out on thee] and we being in captivity our strength is weakened from [or by it, or from bearing] it, by reason of the length of it.    

The Hundred and Third PSALM.  

‖ David's. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A Psalm of David.  
Paraphrase. The hundred and third Psalm is a solemn acknowledgement of the great and abundant mercies and deliverances of God, especially that of pardoning of his sin, and not exacting the punishments due to it, which must interweave in every mercy or deliverance which is bestowed on sinful men, whose demerits have so much provoked the contrary. It was composed by David, as 'tis 
† so Aben Ezra and Kimchi.  thought, on a recovery from sickness, and is also a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was spoken by prophecy, Chald.  prophetic description of the state of Christians under the Gospel.  
1. Bless the Lord, O my soul, and all that is within me bless his holy name.  
2. Bless the Lord, O my soul, and forget not all his benefits:  
Paraphrase. 1, 2. When I behold God in himself and his glorious divine attributes, but especially in his works of mercy toward me, I am obliged with my whole heart, and all my most ardent affections of devotion, to bless and praise his name for all the mercies and favours which in great bounty he hath afforded me.  
3. Who forgiveth all thine iniquities, who healeth all thy diseases:  
4. Who redeemeth thy life from destruction, who crowneth thee with 
‖ mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  loving kindness and 
* commiseration, or bowels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tender mercies:  
5. Who satisfieth thy mouth with good things, so that thy youth is renewed like the Eagles.  
6. The Lord executeth righteousness and judgement for all that are oppressed.  
Paraphrase. 3, 4, 5, 6. Particularly that for some time having corrected me for my good, to bring me to repentance, he hath now returned to me in mercy, pardoned my sins, which most justly deserved this his wrath, and withdrawn his punishments from me; and not only rescued me from the greatest dangers hanging over my life, out of the bowels of his compassion to his distressed creature, but restored me to a perfect health, and to a most prosperous condition, a confluence of all mercies, to surround me, and satisfy all my desires, and so made my old age like that of the Eagle, when she hath moulted the old, and comes out furnished and adorned with new young plumes, as fresh and flourishing as in youth it ever had been; hereby exercising that signal property of his, to vindicate the cause of all those that suffer injuries, to punish the oppressor, and relieve those that are not able to defend themselves.  
7. He made known his ways unto Moses, his 
* inclinations or nature  acts unto the children of Israel.  
8. The Lord 
‖ merciful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is merciful and gracious, slow to anger, and plenteous in mercy.  
Paraphrase. 7, 8. Thus did he once proclaim his name to Moses and the Israelites, Exod. 34. and therein his glorious nature, and the manner of his dealing with men, all exactly according to the rules of the most abundant mercy, in giving and forgiving, and sparing long, and never sending out his thunderbolts or destructions, till our provocations, continued in impenitently, extort and force them from him.  
9 He will not always chide, neither will he keep his anger for ever.  
10. He hath not dealt with us after our sins, nor rewarded us according to our iniquities.  
Paraphrase. 9, 10. And this is God's constant course; though he rebuke and express his just displeasure, and punish us for our sins, yet upon our reformation and serious return to him he takes off his punishing hand again, and will not proceed with us according to that measure that our sins might justly expect from him.  
11. For as the heaven is high above the earth, so great is his mercy 
† or above  toward them that fear him.  
Paraphrase. 11. On the contrary, to them that love and fear and serve him faithfully, his mercy is most abundantly poured out, as much above the proportion of their services, as heaven is above the earth, nay infinitely more, there being indeed no proportion between them.  
12. As far as the East is from the West, so far hath he removed our transgressions from us.  
Paraphrase. 12. And by that mercy of his it is, that at this time he hath so perfectly reconciled himself to us, and freed us from the punishments due to our sins:  
13. Like as a father pitieth his children, so the Lord pitieth them that fear him.  
Paraphrase. 13. And so he constantly will deal with all that sincerely return from their sins to new obedience, having the bowels of a father to all such, which will never permit him to be wrath with penitents, to scourge but rather compassionate that child that reforms that for which the punishment was sent.  
14. For he knows our frame, he remembreth that we are dust.  
Paraphrase. 14. For he knows and considers the frailness and fickleness and great infirmities of our lapsed sinful nature, our first original out of the dust of the earth, an emblem of our meanness and vileness, to which the 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our evil concupiscence that hurries ●s to sin. Chald.  corruption introduced by Adam's first sin, (see note on Psal. 51.3.) and hereditarily derived to us, hath added wicked inclinations, which oft betray us to actual sin, if we do not strictly watch and guard ourselves; and such is our weakness in this lapsed state, that the most perfect, being not able to keep always upon so diligent and strict a watch, do oft slip and fall: All which God is graciously pleased to weigh, and not to deal in rigour with us, to punish us, or to cast us out of his favour, or withdraw his grace from us for every sin that we commit through this weakness, but in all his proceedings with us, to make an allowance for such sins as are committed through infirmity, sudden surreption, continual incursion of temptations, etc. and for these to afford his mercy (in Christ) to all that sincerely endeavour his service, and do not indulge themselves to any deliberate sin.  
15. 
‖ The days of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As for man, his days are as grass; as a flour of the field, so he flourisheth.  
16. For the wind passeth over it and it is gone, and the place thereof shall know it no more.  
17. But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children,  
18. To such as keep his covenant, to those that remember his commandments to do them.  
Paraphrase. 15, 16, 17, 18. Man is a pitiful, weak, feeble, frail creature, fit to be compared with the most short-lived herb, or flour, which in its height of flourishing is suddenly blasted and destroyed, and gone, never to return again. And herein is the infinite mercy of God toward his servants to be seen, that it is much more durable than their lives: If they adhere faithfully to him in constant loyalty to his precepts, perform their part of the Covenant made with him, that of uniform, sincere, though not of never-sinning obedience, his mercies shall continue to them even after death (and then what matter is it, how short their present life is?) to their persons in eternal immarcescible joy and bliss in another world, and to their posterity in the blessings of this life, which he hath promised not only to the third and fourth, but to the thousandth generation, Exod. 20.6. and being thus by promise obliged, will be sure to perform it to all those that are careful to observe the condition of it.  
19 The Lord hath prepared his throne in the heavens, and his kingdom ruleth over all.  
Paraphrase. 19 This is he surely able to do, being the omnipotent God of heaven and earth, sitting in heaven as a great Monarch in his throne, and exercising dominion over all creatures in the world, who are all most ready to obey him, and do whatsoever he will have them. But most eminently this will he do, by sending his Son the Messias into the world, the spring of all grace and mercy, who, after his birth and death, shall rise, and ascend, and enter on his regal office in heaven, subduing the whole heathen world in obedience thereto. See Rev. 4.2.  
20. Bless the Lord, ye his Angels, that excel in strength, that do his commandments, 
† at hearing the—  harkening unto the voice of his word.  
21. Bless ye the Lord, all ye his hosts, ye ministers of his, that do his pleasure.  
Paraphrase. 20, 21. A natural and proper consequent to this it is, that (as Rev. 4.8. at the erecting of Christ's throne, all the living creatures rest not day and night, saying, Holy, holy— so) the Angels of heaven (meant by those living creatures) those Courtiers that attend his throne, and are by him endued with the greatest power of any, that encompass him, many Myriads of them, and do whatsoever he commands them with all the readiness and speed imaginable, these glorious creatures that are witnesses and ministers of his great and wonderful acts of mercy, should for ever bless and magnify his sacred name.  
22. Bless the Lord, all his works, in all places of his dominion: bless the Lord, O my soul.  
Paraphrase. 22. And that all the men in every corner of the world acknowledge and bless and praise his name, as being all the subjects of his kingdom as well as works of his power; among whom it is most just that I, that have received such mercies from him, should take up my part of the Anthem, make one in the choir and consort of those that sing continual praises to him.  

Annotations on Psal. CIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Thy mouth] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, is not agreed among interpreters. The Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of thy old age, referring it, saith Schindler, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old, worn out clothes, opposed to the renewing of the age, which here follows. But the word is used for the mouth Psal. 32.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mouth must be holden— the LXXII. there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his jaws. According to this notion it is that the Syriack here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body, but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy desire, or sensitive appetite, the satisfying of which is the providing for the body all the good things it standeth in need of, and so is a commodious paraphrase for filling the mouth, the organ of conveying nourishment to the body. Aben Ezra, and Kimchi, that refer this Psalm to David's recovery from sickness, give this farther account of the phrase, because in sickness the soul refuseth meat, Job 33.20. and the Physician restreins from full feeding, and prescribes things that are nauseous: In which respects the blessing of health is fitly described by the contrary. Abu Walid recites two interpretations; 1. that of our translators, 2. taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of ornament, that multiplieth thy adorning with good, i. e. that abundantly adorneth thee with good, Aben Ezra approves the notion of ornament, but applies it to the soul, the ornament of the body, i. e. who satisfieth thy soul with good: And an Hebrew Arabic Glossary renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ibid. Thy youth is renewed like the Eagles] Of the Eagle S. Augustin affirms, that the beak grows out so long that it hinders her taking her food, and so would endanger her life, but that she breaks it off upon a stone; and of this he interprets the renewing her youth here. But S. Hierome on Isa. 40.30. more fitly expounds it of the changing of feathers. Of all birds it is known, that they have yearly their moulting times, when they shed their old, and are afresh furnished with a new stock of feathers. This is most observable of Hawks and Vultures, and especially of Eagles, which when they are near an hundred years old, cast their feathers, and become bald, and like young ones, and then new feathers sprout forth. From this shedding their plumes, they seem to have borrowed their name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eagle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decidit, defluxit to fall or shed. To their bareness, or baldness, the Prophet Micah refers, c. 1.16. enlarge thy baldness as the Eagle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Eagle whose feathers shed. And to the coming again of their feathers Isaiah relates, c. 40.30. they that wait on the Lord shall renew their strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eagles they shall send up their feathers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall sprout out their feathers, say the LXXII. and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall send out their wings; but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be renewed to their youth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  just as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy youth shall be renewed as an Eagle; which therefore in all reason must refer to the new or young feathers, which the old Eagle yearly sprouts out. Aquila longam aetatem ducit, dum vetustis plumis fatiscentibus, nouâ pennarum successione juvenescit. The Eagle is very long-lived, whilst the old plumes falling off, she grows young again with a new succession of feathers, saith S. Ambrose Serm. 54. So the Jewish Arab reads, So that thy youth is renewed like the feathers of Eagles.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. His acts] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to machinate, to design, to study, to attempt to do any thing, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here annexed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his way, by these to signify the nature and ways of God, or his dispensations toward men. The place here evidently refers to Exod. 33. There Moses petitions God, show me thy way that I may know thee, v. 13. and I beseech thee show me thy glory, v. 18. by his way and glory meaning his nature, and his ways of dealing with men, that they might discern what to conceive of him, and expect from him. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord, v. 19 by which his nature is signified: and what that name is, is set down by enumeration of his attributes, c. 34.6. The Lord, the Lord God merciful and gracious, long-suffering and abundant in goodness, just as here in the next verse, The Lord is merciful— Which concludes that God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are his nature, that which in men would be called studium or indoles, disposition or inclination, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his way is his dealings, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his methods or course of dealing with men, the first his attributes, the second his actions, all which are totally made up of mercy and compassion, and grace, not punishing his servants according to their sins. The LXXII. fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wills, or inclinations, but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his doings (and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but the learned Castellio most fully to the sense of the place in Exodus, naturam suam, his nature. The Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his nature or properties in the plural (for so the word here is.)  
V. 11. Toward] Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify on, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and toward, as well as above, or over, and be fitly so rendered v. 13. and 17. where (as here) God's mercy is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his children, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them that fear him; yet the comparison that is here made between the heaven, and the earth, and the height or excellence of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not upon, but) above the other, being answered, in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the greatness or strength (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) of God's mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that phrase must by analogy be rendered, above, not upon, or toward them that fear him. And then the meaning must needs be this, that whatsoever our fear or obedience to God be, his mercy toward us is as far above the size or proportion of that, as the heaven is above the earth, i. e. there is no proportion between them, the one is as a point to that other vast circumference; nay the difference far greater, as God's mercy is infinite, like himself, and so infinitely exceeding the pitiful imperfect degree of our obedience. The other expression that follows v. 12. taken from the distance of the East from West, is pitched on, saith Kimchi, because those two quarters of the world are of greatest extent, being all known and inhabited. From whence it is that Geographers reckon that way their Longitudes, as from North to South their Latitudes.  
V. 20. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Harkening] The notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place seems best expressed by the Arabic, statim atque audiunt, as soon as they hear, for that is the character of the Angel's obedience, that as soon as they hear the voice of God's word, as soon as his will is revealed to them, they promptly and presently obey it. The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his voices being heard, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they hear, or as soon as they hear.    

The Hundred and Fourth PSALM.  
The hundred and fourth Psalm is a most elegant pious meditation on the power and wisdom of God, in framing and preserving all the creatures in the world. 'Tis uncertain by whom it was composed, though in 
‖ Greek, Latin, Syriack, Arabic, Aethiopick.  some Translations it hath David's name in the inscription of it.  
1. BLess the Lord, O my soul: O Lord my God, thou art very great, thou art clothed with 
† glory and beauty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  honour and majesty;  
Paraphrase. 1. There is no more consonant employment or exercise for the soul of man, whose chief end and hope it is to come to the vision of God, than to ponder and meditate on his glorious essence and attributes, his power and providence or wisdom, the greatness and vastness of the one, and the infinite goodness and excellence of the other, such as cannot but be liked and admired by all that consider it. To which if I add his grace and mercy, wherein he hath revealed himself to me, not only as a Lord and Prince of the whole creation, but withal as my most gracious God, and Father, and Preserver and Redeemer, I shall be obliged to acknowledge myself under innumerable engagements to bless and magnify him with my very soul, and all the faculties thereof.  
2. Who coverest thyself with light as with a garment, who stretchest out the heavens like a 
* tent.  curtain;  
Paraphrase. 2. He hath set up his throne and palace in the highest heavens, that place of the greatest splendour, which was at first all light, the chief work which is mentioned of the first days creation, Gen. 1.3. In this he afterwards on the fourth day placed those glorious luminaries, the Sun, Moon, and multitudes of Stars, Gen. 1.14. and on that glorious spangled robe, the great Jehovah seems to shroud himself from humane view; and whensoever he appears, or exhibits himself to his servants (being in himself an infinite spirit, and so invisible to the eye of flesh) he doth it in a bright shining cloud, a weak image of that immense splendour and glory, thereby to challenge that admiration and reverence which is most due to him. Then under that pure luminous body of the heavens, he framed on the second day the regions of the air, Gen. 1.6. erected them as a spacious Tent or Tabernacle or Pavilion, expanded and extended round about, so as to encompass the earth, which was placed in the midst of that great globe, as the centre of it, and by his secret power he hath ever since sustained it in this posture.  
3. Who layeth the beams of his 
‖ upper room●  chambers in the waters, who maketh the clouds his chariot, who walketh upon the wings of the wind;  
Paraphrase. 3. In the middle region of this element of air he placed also vast receptacles of waters, Gen. 1.6. which he dispenseth to things below, as he sees convenient for them, and so also a multitude of clouds; and if at any time he will evidence his special presence, come down in judgement, or in mercy, among us men, those clouds are his high triumphant chariot, as it were, wherein he sits, and the wind as it were the wheels of that chariot, on which as on the wings of Cherubims in the Ark, overshadowing the mercy-seat (i. e. by the ministry of Angels) he is pleased to descend toward us.  
4. Who maketh his Angel's 
† winds, see note c.  spirits, his ministers a flaming fire;  
Paraphrase. 4. For though he be able to do all things by himself, to administer the whole world, as he first created it, by a word, by saying, and it was done, yet is he pleased to make use of the ministry of Angels, who some of them in subtle bodies of air, others of fire, come down, and execute his commands here upon the earth.  
5. Who 
* hath built the earth upon her bases. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  laid the foundations of the earth, that it should not be removed for ever.  
Paraphrase. 5. As for the globe of the earth, which is encompassed with the regions of air and celestial spheres, and hath no visible support to sustain so heavy a body, hanging in the midst of such an expansion, yet hath God settled and established it as firm as if it rested on the most solid basis or foundations, fitted so strange a place for it, that being an heavy body, one would think it should fall every minute, and yet which way soever we would imagine it to stir, it must contrary to the nature of such a body fall upwards, and so can have no possible ruin but by tumbling into heaven. Thus hath God provided for its sustentation, and so shall it be sure to continue till the end of the world.  
6. Thou coveredst it with the deep as with a garment, the waters stood above the mountains.  
7. At thy rebuke they fled, at the voice of thy thunder they hasted away.  
Paraphrase. 6, 7. At the first creation, the earth was covered all over, and as it were clothed with the great deep, that vast expansion of air and waters; those that are now the highest mountains, were then all under that liquid element: But in the second day a division was made, and the Firmament placed between the upper and lower waters, Gen. 1.7. And then as at God's command v. 9 these inferior waters were all gathered together into one place, and dry land appeared, and in the cavities of the earth large room was made for an ocean of waters, and for many lesser streams and lakes, and so the earth became habitable by this means, and a bare word of God did all this; so the other portion of those waters were made to float aloft in the air, and when they are ready to discharge themselves, thereby to drown what is beneath them, at the blast of an unseen wind, as at a rebuke of God's, they disperse and hide themselves, and at the voice of thunder which purifies the air, they immediately vanish, and are so far from overflowing the earth, which their posture seemed to threaten, that they are not discerned to be at all, save only to refresh us sometimes with their seasonable showers.  
8. They 
‖ climb the— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  go up by the mountains, they 
† fall down on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  go down by the valleys, unto the place which thou hast 
* prepared, provided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  founded for them.  
Paraphrase. 8. This great body of waters being thus disposed, and withal the earth distributed into mountains and valleys, some parts much higher than the other, it pleased God that the water which was thus placed in the lower abyss or ocean, should by secret passages through the bowels of the earth, where it meets with an advantage to rise by, ascend far above its level, and so break forth and spring in those mountains, and from thence tumble down into the valleys, and so again by a perpetual alternation return unto the Ocean;  
9 Thou hast set a bound that they may not pass over, that they turn not again to cover the earth.  
Paraphrase. 9 And being there enclosed, though it be perpetually tumultuous, foaming and swelling and tossing itself, labouring to overswell and overflow them by its waves, and billows, and surges, daily threatening to recover its old position of encompassing the face of the whole earth, yet hath God set such boundaries and banks to it, and by his own power so wonderfully restrained it, and promised always to do so, that it observes a regularity in its disorder, a temper in its madness, keeps still a just return of ebbing and flowing, seldom transgresses the known water-marks, and so frees us from all fear that it shall ever be able to prevail to drown the earth (see Jer. 5.22.)  
10. He sendeth the springs into the 
‖ brook● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  valleys, which run 
† between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note ●.  among the hills.  
11. They give drink to every beast of the field, the wild Asses quench their thirst.  
12. By them shall the fowls of the air have their habitations, which 
* send out their voice from between the boughs or leave●▪  sing among the branches.  
Paraphrase. 10, 11, 12. But on the other side, the water thereof God dispenseth through veins of the earth, which sweetens and takes off all the brackishness of it, and then pours it out in springs, and those fill the hollow or low places, set by him for receptacles of waters; and having from the hills, as they pass, still fresh supplies, they grow at length into deep and navigable rivers, from which all the wants of men and beasts and fowls of the air (that feed on flies and infects, and fishes generated there, and are sheltered with the thickets which that moisture plentifully produces, and fill the woods with variety of sounds) are sufficiently provided for.  
13. He watereth the hills from his 
‖ or upper room●, see note ●.  chambers: the earth is satisfied with the fruit of thy works.  
14. He causeth the grass to grow for the cattle, and herb for the service of men, that he may bring forth food out of the earth,  
15. And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart.  
Paraphrase. 13, 14, 15. As for those superior parts of the earth which are not thus furnished, the clouds are a store-house for them, and those God by his special care and providence empties out upon the earth, when he sees fit, and gives it its fill of moisture, whereby it is enabled to bring forth grass for the beasts, all manner of plants and grain for men, bread and wine and oil, all manner of provision both for necessity and delight, for daily food and festivities; all which are by this means demonstrated to be the special productions of God's alwise and gracious providence.  
16. The trees of the Lord 
‖ shall be satisfied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are full of sap, the Cedars of Lebanon which he hath planted;  
17. Where the birds make their nests: as for the stork, the firr-trees are her house.  
18. The high hills are a refuge for the wild goats, and the rocks for the coneys.  
Paraphrase. 16, 17, 18. And the same wise providence extends to the trees of the forest, affords maintenance even to the tallest and goodliest of them, the Cedar and the F●rr; and that in the most improbable soil, the tops of the barrenest mountains, never manured nor planted by humane industry, in the midst of rock and flint, where no grass can grow to any height, and where 'tis hardly imaginable how the roots of such trees should fasten: This sure is an act of no less than a divine power and wisdom, designed for some more than common end. The Cedars are of such excellent use for buildings, that they seem to have been planted and nourished by God on Lebanon on purpose for the most magnificent structure of the Temple; and both that and the firr-tree grow to a vast height, so as to secure the birds that build in them, as the tops of the steepest hills secure the goats (that have the peculiar faculty of climbing them, where no hunter can follow them) and as the holes in the rocks are a safe retreat for the rabbits, passing a mine and building themselves an house, where no crows of iron could make entry.  
19 He appointed the moon for seasons, the sun knoweth his going down.  
Paraphrase. 19 A special work of the same providence it is, that by the motion and influences of the moon, the fit seasons of husbandry and other humane actions are measured and directed, according to the different quarters thereof; on this depend the stationary returns of tides, the growth of plants, the increase and decrease of humours in the body even of man, and peculiarly his brain, the seat of his understanding, is much concerned in it. In all which respects it is, that the sun, which hath so much to do in the governing and blessing every part of the world, doth not always keep up in any horizon, but leaves some part of every natural day to that other luminary to manage.  
20. Thou makest darkness, and it is night, wherein all the beasts of the forest 
† trea● or mo●e, see note ●.  creep forth.  
21. The young Lions 
* roaring for prey, and to seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  roar after their prey, and seek their meat from God.  
Paraphrase. 20, 21. And as between these the day and the night are divided, so there are evidences of God's wisdom in each of these, special uses for each. The dark of the night is useful to beasts of prey, which are pursued by mankind, and are fain to keep in their holes and caverns all day, when if they should come abroad, they would much disturb the quiet of men, but then by advantage of the darkness of night are enabled to ravage, and feed, and sustain themselves; and though the Lions for want both of swiftness and of scent be ill qualified to provide for themselves, yet hath divine providence taken care of them, directed them to make use of another creature which is swift, and of a quick scent, and that joins in league with them, and having seized the prey, stands by, till they have filled themselves: A wonderful dispensation, to which, and to the hand of God in it, they owe their food as discernibly as they would do, if God in answer to their roaring, as by way of return to our prayers, immediately powered down, or bestowed their food upon them.  
22. The sun ariseth, they gather themselves together, and lay them down in their dens.  
23. Man goeth forth to his work, and to his labour until the evening.  
Paraphrase. 22, 23. And the day is more eminently useful for other offices, the doing all the works incumbent on us, for the culture of the earth, etc. and for this a fair space is assigned from sunrise till sunset, all which space those beasts of prey lie close in their dens, to which they gather themselves in companies, though by the same providence it is ordered that they go not out in herds, (if they did there would be no resisting them) and thither they betake themselves at the same time that men rise to their labour, i. e. constantly every morning.  
24. O Lord, how manifold are thy works? in wisdom hast thou made them all; the earth is full of thy riches.  
25. So is 
‖ the sea, great and wide in space  this great and wide sea, wherein are things 
† swimming  creeping innumerable, both small and great 
* living creatures, see note k.  beasts.  
26. There go the ships, there is that Leviathan, whom thou hast 
‖ form to scorn, or triumph, or contemn.  made to play therein.  
Paraphrase. 24, 25, 26. Thus hath God created and disposed not only these, but all things else, in all variety of excellencies; his wisdom and his bounty is seen in all things; and not only in the earthly part of the globe, but in the other as to appearance barren and destructive element, that most vast and spacious ocean, furnished with such a multitude of fishes of all sorts and sizes, useful also to the benefit of men by navigation, and famous for the great sea-dragon, the whale, which is fortified against all force and art, so as to contemn all assaults of men.  
27. These wait all upon thee, that thou mayest give them their meat in due season.  
28. 
‖ Thou givest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That thou givest them, they gather; thou openest thy band, they are filled with good.  
Paraphrase. 27, 28. And for all these hath God made abundant provision of food, to support and refresh them when they stand in need of it, and that by ways of his own wise dispensing, without any care or solicitude of theirs, requiring no more of them than to partake of that festival entertainment which he hath prepared for them.  
29. Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.  
30. Thou sendest forth thy spirit, they are created, and thou renewest the face of the earth.  
Paraphrase. 29, 30. And from him their very life, and all the joys and comforts thereof every minute depend. The withdrawing his favour and benign aspect and concurrence, and sustentation, is the cause of all their misery, of all the strokes and judgements that light upon any part of this lower world, and of their present death, and return to the elements whereof they are compounded, when he sees fit to summon them. And as at first by his bare will and command, as by a breath and word of his mouth, all these were created out of nothing; so by the same omnipotent creative power and wise disposal, of his own mere will and pleasure, he continues the species of each by seed and succession, by which, as by a natural stock of supply to all that decays and departs, he doth yearly and daily renew the world, and keep it up as full as if nothing ever perished in it, (an emblem of his future dealing with us men in the resurrection.)  
31. The glory of the Lord shall endure for ever; the Lord shall rejoice in his works.  
Paraphrase. 31. This method and course of Gods, for the setting out and illustrating the glory of his infinite power and providence, shall thus last as long as this world continues; and as God in the first creation, had his rest and sabbath, took delight in his own work, looked on it altogether, and behold it was exceeding good; the same complacency hath he in the continuance, and managery of it ever since. (O let not us men be the only ungrateful part of his creation; let us for ever praise and glorify his name, transcribe that festival Sabbath of his, and return him the tribute of our obedience and our most pious acknowledgements for these and all his abundant mercies, afford him that equitable content and delight, of not pouring out his benefits on such unworthy receives as we men most frequently are, and as we shall be, if we live not in uniform obedience, in all works of piety before him.)  
32. He looketh on the earth, and it trembleth; he toucheth the hills, and they smoke.  
Paraphrase. 32. And as his providence, so his sovereign power and dominion is continued over all the creatures in the world. As one breath or act of his will created all, so one look of his, one lest expression of his displeasure, is enough to set the whole earth a trembling, and the loftiest parts of it, the mountains, a smoking (and so to cast the stoutest proudest sinner into an agony of horror and dread. 'Tis a most formidable thing to fall into the hands of the living Lord. As the Law was given on Sinai with thunderings and lightnings and earthquakes; so shall our obedience be exacted of us, and our disobedience avenged in a most fearful manner. And the foresight of all that may very reasonably charm us to all duty and observance.)  
33. I will sing unto the Lord as long as I live; I will sing praise to my God while I have my being.  
34. My meditation 
† shall be sweet to him.  of him shall be sweet; I will be glad in the Lord.  
Paraphrase. 33, 34. On both these accounts every faithful servant of his having a rational soul to apprehend, a spirit inflamed and enlightened to observe, and a tongue and voice to speak these wonders, will find very frequent occasions of continuing to bless and praise his name as long as God allows them life and faculties to do it: They will take care to be constantly and diligently exercised in performing this most acceptable duty to him, and take more pleasure in it, than in all the most delectable divertisments or transporting sensualities in the world, and never be fully cheered but in some exercises of piety or virtue, which they are assured is grateful to him, and will be itself a reward to him that is thus exercised; and yet hath assurance of much more, God himself will be to all such their joy and gladness.  
35. Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the Lord, O my soul. Praise ye the Lord.  
Paraphrase. 35. As for those that will still stand out against his so just, so reasonable, so honourable, so joyous an employment, and in spite of all conviction and obligation maintain their stubborn disobedience against the alwise, all-powerfull, all merciful Creator, and force him to the exercise of his justice, they can look for nothing but perishing and utter destruction. O let my lot be among them that praise him here, and shall for ever praise him hereafter, I will therefore make haste to join with the blessed Saints and Angels in heaven, and now early beforehand practice that which I hope to chant out for ever, and end, as I began, by calling all men to join with me in an Hallelujah. Blessed be the name of the Lord now and to all eternity.  

Annotations on Psal. CIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Curtain] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies, will appear by Exod. 36. there we find ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of fine twined linen— v. 8. and those being coupled one unto another became one Tabernacle, v. 13. Over these he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of goat's hair for the tent or covering over the Tabernacle. Here 'tis evident that both the sides of the Tabernacle, such as we usually call curtains, and the top, which in a Bed we call a Tester, in a Tent the covering, were indifferently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which concludes it to be an expansum, whether of linen or skin, of which tents were wont to be made, and from thence the tent itself, which consisted of such. So 2 Sam. 7.2. the Ark of God which was then in the Tabernacle or Tent, was said to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. in the midst of the Tent or Tabernacle, as that is there opposed to an house of Cedar. So Cant. 1.5. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Solomon are to be understood by analogy with the tents of Kedar precedent, from which they differed as fair from black, those being plain and black, but Solomon's (as all the rest of his furniture) sumptuous and magnificent, but still both of them of the same common nature of Tents, though one much finer than the other. From hence it is that Jer. 4.20. dwellings are expressed as by tents, so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Chaldee there renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my towns or cities. So that still the word signifies a Tent or Tabernacle, or the materials whereof such were made, which being ordinarily skins, the LXXII. here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin pellem a skin, the Syriack and Chaldee retaining the Hebrew word. And being here applied to the heavens or body of the air (which is oft expressed in the Scripture by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens) it must probably signify not the uppermost part of the tent, the tester or canopy only, but the whole tent, canopy and curtains both, for by that the air which incompasses the earth is most fitly resembled, in respect of us here below, for whose use it is that God hath thus extended or stretched it out. Agreeable to this it is that Gen. 1.6. the air, which there divideth or separateth, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabic is to separate as a curtain doth) betwixt the waters, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render firmament, but coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expandit, is better rendered expansum, expansion, being thus extended over all the earth, as a tent about it; so that the earth is placed (as it was said of the Ark▪ 2 Sam. 7.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of a Tent or Tabernacle. This Tent God is said to stretch out, by his secret invisible virtue doing that which in Tents here below is wont to be done with cords.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Chambers] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascendit, signifies any upper room, to which they ascend. So 2 Sam. 18.32. he went up to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chamber over the gate. Accordingly the LXXII. here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper room, and the Latin superiors ejus, his upper stories. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore must be meant, though not the supreme, yet the superior or middle region of the air, which is here described as an upper story in an house, laid firm with beams (accounting the earth and the region of air about that as the lower room) and this floor is here said poetically to be laid in the waters, those waters which Gen. 1. are above the expansum. This is most evident by v. 13. where God is said to water the mountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from these his upper rooms, these clouds, whence the rain descends: the Chaldee calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of his superior treasuries, where plenty is stored up, and from whence it is reigned down upon us. And so as v. 2. the highest heavens are in the first place set down, expressed by light covering God, (a luminous palace where he dwells especially, who is every where present, and next after that, the element of air, as a Tent or Tabernacle for the earth; so here in the third place we find the waters, that part of them which remained in the middle region of the air (when the lower region of the air called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expansion, Gen. 1.6. divided the waters from the waters, the superior waters kept in the air from the inferior which now fill the Ocean) in which, saith the Psalmist, the beams of these upper rooms were laid; (see note ᵃ on Psalm 148.) i. e. whereas in the building of an upper story, there must be some walls or pillars to support the weight of it, and on that the beams are laid, God here by his own miraculous immediate power laid, and ever since supported these upper rooms, there being nothing there but waters to support them, and those, we know, the most fluid tottering body, not able to support itself: and therefore that is another work of his divine power, that the waters, which are so fluid, and unable to contain themselves within their own bounds, should yet hang in the middle of the air, and be as walls or pillars to support that region of air, which is itself another fluid body.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ibid. Wind.] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sometimes signifies spirit, sometimes wind, which is nothing but air moved, is set to import here, might be somewhat uncertain, were it not for the next verse, where 'tis said of the Angels, He maketh his Angel's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his ministers a flaming fire, (which the Apostle Heb. 1.7. expressly expounds of the Angels.) There as Angels and Ministers are but several names of the same divine creatures, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fire are but expressions of the several appearances of them, sometimes in airy, sometimes in flaming clouds. In this part of v. 3. is described the use of clouds for God's appearing to us here below, expressed by mention of his chariot and walking. He is we know an infinite Spirit, and so invisible to any material, created, finite faculty; yet he is said to come down to us, to presentiate and exhibit himself to us at some times more than others, then especially when the Angels, who are the attendants and officers of his Court, the satellitium or guard that wait upon him, 
† B●●●h▪  mentemque profundam circumeunt, and encompass this profound Mind (as the Platonists styled God) do visibly appear unto us. And these again being in their own nature either spiritual, and so invisible substances, or else, if bodies, of a most subtle, indiscernible nature, are wont (when they purpose to appear) to come in clouds, either airy, or (that air being ascended) fiery and flaming. In which respect that airy or fiery cloud, when it is in motion especially, is fitly resembled to an Eagle with wings, in which those Angels descend, and overshadow first, than perhaps light on us, as an Eagle, or Dove doth first hover over, then light on any thing, and then God is agreeably said to come, or fly, or walk on those wings of the wind, or moved air, or white cloud, i. e. to be eminently present, where the Angels thus appear. From hence therefore it may be resolved that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural in the next verse are the winds, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. agitated air, or clouds, wherein the Angels appear, and those defined (by their opposition to flaming fire) to be clouds of pure air, white not fiery clouds; so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the generical word, belonging to both those sorts of clouds, which the Angels make use of to descend and appear in, and those clouds of such a breadth, as to resemble the wings of an Eagle or great Bird: and then God who makes the clouds his chariot, his vehiculum to bring him down, may fitly be said to walk on these wings toward us. Thus Psal. 18.10. God's riding on the Cherub, is again expressed by flying on the wings of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we there also render the wind. There the Angels are sure meant by the Cherub, and those (as in the Ark) pictured with wings. Now in the Ark the wings of the Cherubin were so placed one toward the other, that they made over the Propitiatory a kind of Seat, and that was looked on as the seat of God; and accordingly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spirit, there and here, on whose wing● God is said to fly there, and walk here, must be those agitated clouds, whereby, as with wings, the Angels fly down to us; and so God is said to walk, or be present on them. This makes it necessary to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense in both verses, and that (according to the original notion of it) air, or wind, which are exactly all one, save that the latter intimates motion, and so is the fitter to express these clouds by which the Angels descend, most frequently with some incitation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a violent rushing blast, Act. 2.2. Aben Ezra and Kimchi in this fourth verse are willing to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 winds in the genuine notion, and Angels in a metaphorical, interpreting it by Psal. 148.8. wind and storm fulfilling his word, where the wind is described as a kind of minister, and so Angel of God. But the Apostle Heb. 1.7. expressly applying the words of this fourth verse to the Angels, obligeth us thus to interpret them.  
V. 8. They go up by the mountains—] It is not here certain whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mountains, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valleys or plains, be to be read as in the nominative, or as in the accusative case. If they be in the nominative, than we must read as in a parenthesis (the mountains ascend, the plains or valleys sink down) joining the end of the verse, unto the place— to haste away, v. 7. thus, The waters once stood above the mountains, those places which now are such, but at the uttering God's voice, they fled and hasted away (the mountains ascending, and the valleys descending) unto the place which thou hast prepared for them. Thus the LXXII. and Latin understood it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ascendunt montes, & descendunt campi, the mountains ascend, and the plains descend, referring to the change that was made in the earth, from being perfectly round and encompassed with waters, into that inequality wherein now it is, great mountains in some parts, and great cavities in other parts, wherein the waters were disposed, which before covered the face of the earth. But they may be more probably in the accusative case, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters v. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which were understood v. 7. though not mentioned (for it was the waters that there fled and hasted away) must be here continued also, viz. that the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascend or climb the mountains, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descend or fall down upon the valleys or fissures, or hollow places, ditches and the like receptacles of waters (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now signifies among the Rabbins.) And this sense the Chaldee follow, they ascend from the abyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the mountains, and they descend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the valleys, to the place— And this is the clearest exposition of it, rendering an account of the course of waters, since the gathering them together in the Ocean, that from thence they are by the power of God directed to pass through subterranean meatus to the uppermost parts of the earth, the hills and mountains, where they break forth in springs, and then by their natural weight descend, and either find or make channels, by which they run into the Ocean again, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place which God hath hewed out as a receptacle for them; and by their thus passing they are profitable for the use of men, in watering the cattle, and the fruits that grow on the earth, v. 10. etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 11. Quench] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break, and applied to hunger, or (as here) to thirst, must signify to allay, or quench, to debilitate, and take off the keenness of the appetite. The phrase is communicated to other languages, and is usual among us, who take breaking of fast, for eating. The LXXII. here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they expect or wait for their thirst; and so the Latin expectabunt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reading no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש (not ש) which signifies to expect or wait: so v. 27. all these wait on thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the LXXII. there, as here, read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expect. So Psal. 145.15. the eyes of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wait on thee. But (as the Chaldee, so) the Syriack assures us of the other reading of it, who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are filled or satisfied, when they thirst. This is here peculiarly remarked of the asses in the dry remote and sandy deserts, which though a dull and stupid creature, are by providence taught the way to the waters, and there is no such way for the thirsty traveller, as to observe the herds of them descending to the streams.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Sing] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not elsewhere used in the Bible, but only in the Chaldee Dan. 4.12, 14, 21. There 'tis interpreted by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaves, as here by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boughs or leaves (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being moved or shaken) because the boughs or leaves are agitated by the wind. There it is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 branches, which are there expressed by another word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his branches. It is therefore most reasonable to render it here either boughs or leaves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be in strict rendering from between (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered v. 10. not among but between, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII. to denote the hollow receptacles for waters betwixt the hills, or risings of the ground on both sides.) From between these boughs or leaves then the fowls of the air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 send out their voice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not by singing only (for that is peculiar to few) but by making any noise that is proper to them. It is here hard to divine upon what ground, or by what understanding of the word, the LXXII. should render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rocks, and yet the Latin follow them in the reading, and the Syriack by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mountains, or rocks, seem to consent to them, the context inclining it to the notion of boughs or leaves, and the use of the word in Daniel confirming it. 'Tis possible they might apply it to the springs precedent, v. 10. which coming out of rocks or mines, they might think those rocks poetically expressed by branches of those springs. But it is most probable that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so render it rocks, for so we know Cepha signifies.  
V. 17. Firr-trees] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firr-trees, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so understood both by the Chaldee and Syriack, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the captain of them, the Latin, dux est eorum, reading, 'tis probable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the head of them.  
V. 18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Coneys] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rabbits or coneys (so used Leu. 11.5. Deut. 14.7.) some copies of the LXXII. now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hedghoggs, others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hares, and the Latin follows the former; reading herinaceis hedghoggs; and that most probably is the right reading of the LXXII. because both in Leviticus and Deuteronomy they so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the word cannot signify hares, is certain both from Deut. 14.7. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hare is set down distinct from it, and from the context here, which makes the rocks their refuge, as to coneys they are, but not to hares: and the same prejudice lies against the other; and therefore the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coneys, and so Abu Walid, saying, 'tis a creature not so common in the East, but in the Western parts frequent, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Alconilie, the corruption of Cuniculi; and so the Jewish Arab, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Coneys; and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not as the Latin Translator Leporibus, but) to coneys.  
V. 21. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Meat from God] What is here said of the Lion's peculiarly, that they roar after their prey, and seek their meat from God, may be illustrated by what is observed of those creatures, that to their great strength, and greediness, and ●apacity, they are not proportionably provided with swiftness of body to pursue those beasts in the desert on which they pray, nor yet so quick-scented, as to be able to follow and trace them to their places of repose. It hath therefore been necessary to the providing for these, that some supply should be made to these defects by some other way. And it hath been affirmed by some, that their very roaring is useful to them for this end, and that when they cannot overtake their prey, they do by that fierce noise so astonish and amaze the poor beasts, that they fall down before them. But it is more credible, what is reported of the Jackales, a sort of larger Foxes, that being provided of those abilities which the Lion wants, is joined to him, first by interest (as wanting that strength which the Lion hath) but more by the great Law of Nature, into a league and strict confederacy, and so constantly hunts for the Lion, and when he hath seized the prey, stands by, till the Lion hath sufficiently gorged himself, and then contents himself with the remainder. If this have that truth, which it professes to have, it gives a clear account both of the phrase of roaring after the prey, and of seeking it from God: of roaring, as being able to do nothing else toward the getting it, but only thus to frighten the hearers, and express his own hunger and want, in which respects the Devil, in seeking whom he may devour, is expressed in this style of a roaring Lion, 1. as very greedy of his prey, 2. very unable to get it, unless we voluntarily yield to his loud noises, beside which he hath no other means to prevail upon us, and if we resist or not give our consent to his temptations, we have conquered, and he, as worsted, will fly from us. Of his seeking his meat from God, who by this extraordinary dispensation bestows it on him, as it were in answer to his call, the roaring here being proportionable to the crying, or gaping of the young Ravens, Psal. 147.9. and so this, as that, interpreted to be a natural way of calling on God, which he that relieves the destitute, obliges himself to answer.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 25. Wide sea] One Epithet of the sea here is, that 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin renders spaciosum manibus, wide in hands, by hands signifying the extent of the branches thereof both ways, on this side and on that side; but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wide or spacious in the bounds; the Jewish Arab, wide of banks or shores; and the LXXII. very properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of wide extent. The Syriack reteins the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as it signifies hand; so it is used also for space or place, because those are wont to be distinguished by the right and left hand. So Deut. 23.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt have a place without the camp, where the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place. So 2 Sam. 8.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his place, we render his border; and so many times more in the Old Testament.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ibid. Things creeping] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread or go) signifies any kind of incessus or motion, whether on the earth or water, and must be rendered as the context directs it. v. 20. 'tis used of the beasts of the forest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and then must be interpreted not creep, but go, or move, or walk; and here being applied to the fishes of the sea, it must be rendered swimming; and so Gen. 1.21. where in the waters God is said to bring forth Whales and every living soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that moves as things move in the waters, i. e. that swims. In proportion wherewith the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are not to be rendered beasts (which we use not to apply to fishes) but by some more general word or phrase, living creatures, which is exactly answerable both to the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vixit, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Leviathan] Of Leviathan, the Whale, or vast bulk of fish, we have a large description Job 41.1. etc. The sum of it is, that he is of too great a size to be taken with hooks and lines, as other fishes are, to be brought to hand, or managed, as beasts of the land oft are, and so made useful and serviceable either to our sports or business, to be slaughtered for food, and either eaten or sold, as others, or any ways to be assaulted and taken. He is so fortified by nature, that there is little hope to combat with him, and prevail; consequently all care and solicitude is removed from him, as long as he hath his guide, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Musculus, by whose conduct he steers, but being deprived of that (which 'tis the fisher's first design to procure) he runs himself a ground, and so perisheth. And this may give us the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is applied to Leviathan. The word signifies to deride, scoff, or contemn, and is applied to God Psal. 2.4. speaking of the oppositions and tumults of the people, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He that sitteth in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall laugh at them, contemn them, as those that are not able to do any thing against him. So Job 39.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall laugh at the tumult of the city; and in the description of Leviathan ch. 41.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall laugh at the shaking of the spear, i. e. contemn all the weapons that can be brought against him. And this certainly is the meaning of it in this place, that the Whale is so fortified with his scales, which are so near one to another, that no air can come betwixt them, they are so joined and stick together, that they cannot be sundered, Job 41.16, 17. (and from thence the word Leviathan seems be fetched, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be joined and stick fast together) that he scorns and laughs at, and triumphs over all opposition or assaults which can be made upon him in the sea. The LXXII. well render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mock, or scoff, or laugh at.  
V. 28. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Good] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the notion of goodness only, not of benignity also; which we accordingly in vulgar style call Bounty or Bonity. The LXXII. here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignity, and other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fatness: and it is here applied to the great plenty that God provides for all creatures, even to saturity (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) a kind of festival diet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good day, i. e. a festival. The word is also used sometimes to signify a great degree, as when in our language we use a good deal, for a great deal, and well done, for throughly done; and so the LXXII. oft renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very much, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly; and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify well, i. e. plentifully filled, and that returns to the same sense.  
V. 34. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Of him] It may be thought dubious whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to, or on him, belongs to the meditation, or the sweet. If to the first, than our English is right, My meditation of, or on, him shall be sweet, viz. to him that meditates; and to that the consequents well accord, I will be glad, (which is an effect of sweetness in him to whom it is such.) But all the ancients join in the second way of understanding it, My meditation shall be sweet to him, or as the Jewish Arab, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him, according to that of the Psalmist, Psal. 19.14. Let the meditation of my heart be always acceptable in thy sight. Thus the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let it be sweet to him, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him, and so the others also. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to, as well as on.    

The Hundred and Fifth PSALM.  
The hundred and fifth Psalm is a thankful pious commemoration of all God's mercies, and providences, and fidelities to his people, the first of those three that David delivered to the hand of Asaph and his Brethren, 1 Chron. 16.8. to be used in the daily ministry before the Ark, to record and bless the name of God.  
1. O Give thanks unto 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. 
‖ Praise ye ●e name of ●is holiness.  Glory ye in his holy name: let the heart of them rejoice that seek the Lord.  
Paraphrase. 2, 3. Let us both in his public service, and in our more private discourses and conversation, endeavour 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 engaged them.  
4. Seek the Lord and his strength; seek his face evermore.  
Paraphrase. 4. And so in like manner let our prayers be constantly addressed 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 judgements 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 judgements 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 judgements 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 remembered 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 only, 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 apostasy 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 Patriarches, 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 
‖ scarce a number of persons, and they stranger's—  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 sum of this Covenant, as it concerned Abraham and his seed according to the flesh, was, the bringing them into a most fruitful 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 enjoyment 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 ●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 pitiful 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 Egypt, v. 10.  
14. He suffered no man to do them wrong, yea he reproved Kings for their sakes,  
15. Saying, Touch not mine anointed, and do 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 Egypt 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 threatened 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 do any harm to him, or his wife.  
16. Moreover he called for a famine upon the land; he broke 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 Egypt 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 wonderful 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 Egypt, and there bought by Potipher for a servant.  
18. Whose feet they hurt with fetters, 
‖ the iron entered his soul  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 Until the time that his 
† saying came to pass  word came, the word of the Lord 
* purged  tried him.  
Paraphrase. 19 And so continued till God, by revealing to him the interpretation of Pharaoh's butler's and Pharaoh's bakers dreams, which accordingly came to pass, brought him to the knowledge of Pharaoh, and then the interpretation of Pharaoh's dream also, revealed unto him by God, perfectly purged him from the crime of incontinence falsely charged against him, this being an evidence of his integrity and perfect innocence, that God would vouchsafe thus to inspire him.  
20. The King sent and loosed him, even the ruler of the people, and let him go free.  
21. He made him Lord of his house, and ruler of all his substance,  
22. To 
‖ command  bind his Princes at his pleasure, and 
† judge  teach his senators wisdom.  
Paraphrase. 20, 21, 22. Hereupon therefore Pharaoh not only set him free from his restraint, but withal advanced him to be next himself, in a most supereminent power over the whole nation, to control and do whatsoever he pleased.  
23. Israel also came into Egypt, and Jacob sojourned in the land of Ham.  
Paraphrase. 23. By this means, joined with the occasion forementioned v. 16. the famine in Canaan, upon which Jacob sent down his sons unto Egypt (where alone by Joseph's providence it was to be had) to buy food, Joseph by degrees made himself known to his brethren; and at length invited his father Jacob to come and bring all his family with him into Egypt, providing him a part of the country, where they might live by themselves, and use their own rites and customs, as they pleased; and accordingly Jacob, overjoyed to hear that his beloved son, whom he thought devoured by wild beasts, was yet alive, accepted the offer, and came, and dwelled in Egypt, Gen. 46.  
24. And he increased his people greatly, and made them stronger than their enemies.  
Paraphrase. 24. And in his journey at Beersheba, God appeared to him, Gen. 46.1. and encouraged him in his journey to Egypt, and promised to make to him a great nation there, v. 3. And according to that promise so it was. For there being but a small number of persons in this family when they came down, but seventy reckoned in all, Gen. 46.27. whereof some also were born after their coming into Egypt (see note on Act. 7. b.) they were within few years increased to a multitude, and waxed exceeding mighty, and the land was filled with them, Exod. 1.7. and the King of Egypt entered into consultation about them, taking notice to his people, v. 9 that the children of Israel were more and mightier than the Egyptians.  
25. He turned their heart to hate his people, to deal subtly with his servants.  
Paraphrase. 25. This great and signal goodness of God to the posterity of Jacob, in multiplying them so exceedingly, was a means to provoke the Egyptians jealousy; and from fear they tur●ed soon to hatred, and mischievous machinations against them, giving order first for the oppressing them by burdens and hard labour, Exod. 1.11. and when that did not prevail to the lessening, but increasing of them, v. 12. then enhancing the rigour of their servitude, v. 13, 14. and at length appointing all their male children to be killed as soon as they were born.  
26. He sent Moses his servant, and Aaron whom he had chosen.  
Paraphrase. 26. In this point of time was Moses seasonably born, and preserved by God's providence miraculously: and when he was 40 years old, it came into his heart to visit his brethren in Egypt, but he was soon forced to fly thence, and sojourn in Madian, Act. 7.23, 29. and about forty years after, v. 30. he was called by God, and sent as his empowered commissioner to Pharaoh, his brother Aaron being joined with him, to negotiate the delivery and departure of this whole people out of the bondage of Egypt:  
27. They showed 
‖ the words of his signs  his signs among them, and wonders in the land of Ham.  
Paraphrase. 27. To that end God gave them power of working miracles, to gain belief both from the Israelites themselves, that they were sent from God to deliver them, and from Pharaoh also, and particularly directed them from time to time what miracles they should work, and they performed exactly according to direction.  
28. He sent darkness and 
† he made  made it dark, and they rebelled not against his word.  
Paraphrase. 28. For example, when many of the miracles prescribed by God had been successless, and but enraged, and not melted or persuaded Pharaoh, and withal now after the time that God had told Moses that he would send all his plagues upon Pharaoh's heart, ch. 9.14. and that he is said expressly to have hardened Pharaoh's heart, v. 12. after which Moses was in reason to expect he would be more enraged by his signs, yet putting off all fear of Pharaoh's wrath and cruelty, as soon as God, Exod. 10.21. commanded Moses to stretch out his hand to heaven, that there might be darkness over the land of Egypt, even darkness that might be felt, Moses immediately obeyed, stretched forth his hand to heaven, and there was a thick darkness in all the land of Egypt three days, v. 23.  
29. He turned their waters into blood, and slew their fish.  
Paraphrase. 29. Before this, God had begun with Pharaoh with variety of other plagues; by Aaron's striking his rod upon the waters, the waters of all the land of Egypt were presently turned into blood, Exod. 7.20. and the fish that was in the river died, v. 21.  
30. 
* their land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The land 
‖ swarmed with frogs  brought forth frogs in abundance, in the chambers of their Kings.  
Paraphrase. 30. Then after that, he smote all their borders with frogs, Exod. 8.2. upon Aaron's stretching out his rod over the streams, v. 5. and the frogs came and covered the whole land of Egypt, and came into Pharaoh's house, and into his bedchamber, and upon his bed, v. 3.  
31. He spoke, and there came divers sorts of flies, and lice in all their coasts.  
Paraphrase. 31. After this at God's appointment, Aaron with his rod smote the dust of the earth, and it became lice in man and beast, Exod. 8.17. a judgement wherein the Magicians themselves acknowledged the finger of God, all their skill in sorcery being not able to arrive to this: Then, when that would not work, great swarms of flies, Exod. 8.24. came upon Pharaoh, and all the Egyptians, the Israelites only being free from them.  
32. He gave them hail for rain, and flaming fire in the land.  
33. 
† and smote their vines and— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He smote their vines also and their figg-trees, and 
* shiverd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  broke the trees of their coasts.  
Paraphrase. 32, 33. Then after two other plagues, the murrain and the blains, Exod. 9.3. and 9 God sent a most grievous hail, v. 18. and with it thunder, and fire running along upon the ground, v. 23. and these brake to small pieces all sorts of trees in the field, and smote all sorts of plants, v. 25.  
34. He spoke, and the locusts came, and caterpillars and that without number,  
35. And did eat up all the herbs in their land, and devoured the fruit of their ground.  
Paraphrase. 34, 35. Then what was left undestroyed by the hail, of their plants and corn and trees, and innumerable multitude of locusts, Exod. 10.4. came and swept utterly away, v. 5.  
36. He smote also the firstborn in their land, the chief of all their strength.  
Paraphrase. 36. In the last place, he sent his destroying Angels, in the depth of the night, to kill every firstborn, the prime, and stoutest, and most valued both of man and beast, through all the land, from Pharaoh to the meanest person in Egypt, ch. 11.5. and 12.29.  
37. He brought them forth also with silver and gold, and there was not one feeble person among their tribes.  
Paraphrase. 37. And upon this last judgement they were urgent and importunate to have them gone, Exod. 12.31, 33. And the children of Israel took all the householdstuff that they had, and God gave them favour in the sight of the Egyptians, Exod. 11.3. and 12.36. so that they lent them many rich jewels, and denied them nothing that they required, Exod. 12.35, 36. And one circumstance more there was very considerable, that at this time of their going out in this haste, there was not one sick or weak person among all the people of Israel, not one by impotence or sickness disabled for the march, but all together, and in one host or army, went out from the land of Egypt (which strange remark of God's providence, though it be not expressed in the story, is yet intimated, Exod. 12.41.)  
38. Egypt was glad when they departed, for the fear of them fell upon them.  
Paraphrase. 38. And now the Egyptians were instructed by their plagues, not only to be content to lose these their so profitable servants, but even rejoiced, and looked upon it as a deliverance to themselves, that they were thus rid of them, and so, as they hoped, of the sufferings, which the detaining them against God's command had brought upon them. So terribly were they amated at the death of their firstborn, that they cried out, they were all but dead men, if they did not presently atone God by dismissing them, Exod. 12.33.  
39 He spread a cloud for a covering, and fire to give light in the night.  
Paraphrase. 39 In their march God conducted them in a most eminent manner, by his Angels in a cloud encompassing their hosts, and that cloud so bright and shining, that in the dark of the night it lighted them, and gave them an easy passage, Exod. 13.21, 22.  
40. The people asked, and he brought quails, and satisfied them with the bread of heaven.  
Paraphrase. 40. As they passed through the wilderness of Sin, and wanted food, and murmured, God pardoned their murmuring, and furnished them with quails, a most delicious sort of flesh; and instead of corn for bread, he sent them down, in a shower from heaven bread ready dressed or prepared (and thence called Manna) and that in such plenty that every man had enough, Exod. 16.16.  
41. He opened the rock, and the waters gushed out; 
‖ they went along a river in— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they ran in the dry places like a river.  
Paraphrase. 41. At Rephidim, when they murmured for water, Exod. 17. God appointed, Moses to strike the rock in Horeb, v. 6. and there came out water in such plenty, that it ran along (see Psal. 78.20.) and as the Jews relate, attended them in a current or stream through the drought of the desert, (so that we hear no more of their want of water till they came to Cadesh (see note on Cor. 10. b.) and then took a contrary way in their journeying.)  
42. For he remembered 
† the word of his holiness with Abr—  his holy promise, and Abraham his servant.  
Paraphrase. 42. And all this an effect of his own free mercy, in discharge of his promise made to Abraham, whose fidelity to him God was pleased thus to reward upon his posterity.  
43. And he brought forth his people with joy, and his chosen with gladness,  
44. And gave them the lands of the heathen, and they inherited the labour of the people,  
Paraphrase. 43, 44. And so at length having brought out his people with so much glory, victorious and triumphant, out of Egypt, he possessed them of the promised Canaan, cast out the old inhabitants before them for their pollutions and idolatries, and planted this his peculiar people in their stead.  
45. That they might observe his statutes, and keep his laws. Praise ye the Lord.  
Paraphrase. 45. And all this, not that they should indulge to riot, and employ their plenty in lusts and pleasures, or grow fat and wanton, but that being thus richly supplied, wanting no manner of thing that is good, having nothing of encumbrance or diversion, but on the contrary, all kinds of encouragements to piety, they should therein constantly exercise themselves, according to the engagements and obligations incumbent on those that had received such a succession of miracles of mercies from God, (a type of that duty now incumbent on us Christians, upon far greater and more considerable obligations, that especially of our redemption by Christ from the power, as well as the guilt of sin) and return him the tribute of sincere obedience for ever after, approve themselves an holy peculiar people to him, zealous of good works. And in so doing, let us all endeavour uniformly to praise, and magnify, and glorify the name of God. Hallelujah.  

Annotations on Psal. CV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Glory ye—] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the reciprocal conjugation, is yet to be here rendered in the active sense, is agreed on both by the Chaldee and Syriack; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the former, praise in his name, and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise to his name, where as ב in, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so ל to is certainly a Pleonasme (as v. 15. both ב and ל are, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his anointed and his prophets:) and the whole phrase signifies no more than the Latin of the Syriack expresses, Laudate nomen sanctitatis ejus, praise the name of his holiness, just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, believing God and in God, are all one, the preposition being abundant very frequently. The LXXII. indeed and the Latin read it in the passive sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Laudamini in nomine sancto, be ye praised in his holy name: but this certainly without any propriety of expression, the praises of God, and not of ourselves, being the duty to which we are invited in this Psalm.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. His strength] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength, the LXXII. seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strengthened, and accordingly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin confirmamini, be confirmed, and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strengthened; and so the sense would well bear, seek the Lord, and be confirmed, let all your strength be sought from him; so the Jewish Arab, Seek the Lord, and seek that he would strengthen you, or strength from him, or, you shall certainly be strengthened, if by prayer you diligently seek him. But we need not change the reading, for the gaining this sense. This Psalm was composed for the constant use of the Sanctuary; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may most properly here denote the Sanctuary, as it doth not unusually in several places; and so 'tis best joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his face, the appearance and exhibition of himself in the Sanctuary: And so seeking his Sanctuary, is offering up our prayers to him there, as the means of obtaining all assistance and strength from him. The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his law, which we know was kept in the Sanctuary, and which all were obliged to obey that addressed unto him there, and in obedience to that all their strength consisted.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Few men in number] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost, which is here added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons of a number, or plurality, must needs be a restraint and lessening to it. A number or plurality we know is of no less than three in the Hebrew and other languages, and so persons of a number almost, cannot signify either more or less than two. And this a most exact and commodious expression to signify Abraham's state when the promise of Canaan was first made to him, Gen. 12.7. for then before the birth of Isaac, nay of Ishmael, he had certainly no other but his wife Sarai, unless perhaps some servant, which was not here to be numbered. This therefore will be the best rendering of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in their being, or when they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarce, or almost, or not so much as persons of a number, or a number of persons, i. e. distinctly but two of them, Abraham and his wife.  
V. 15. Mine anointed] That unction was a ceremony of inauguration, or advancing to any great office among the Jews, is sufficiently known: Hence it is that the Chaldee oft renders it by making great, Psal. 45.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath anointed thee, they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath advanced or dignified thee. And as there were three offices to which unction was used, the Regal, the Sacerdotal, the Prophetical; so each of these may not unfitly be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my (i. e. God's) anointed; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but especially the King is thus styled. So 1 Sam. 24.6. If I shall do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord's anointed, i. e. to King Saul. So of Cyrus, Isa. 45.1. thus saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his anointed. And so the Messias, Dan. 9.25. was by all that from that text expected him, looked upon as a King that should come among them. And thus in this place, where of the Patriarches Abraham and Isaac God useth this double style, mine anointed, and my prophets, these two offices are in all reason to be understood, that as they were Prophets by God inspired, Abraham having signal revelations made unto him, particularly of the captivity of his posterity in Egypt, and their coming out in their fourth generation, Gen. 15.16. and again c. 17.6. of the great dignity that should befall his seed (and so Isaac prophesied also of the future estates of the posterity of Jacob and Esau, Gen. 27.40.) so they were designed by God as the foundation of a most illustrious Monarchy, that should spring out of their loins, I will make nations of thee, Kings shall come out of thee, Gen. 17.6.) and being thus great, advanced to this dignity in God's decree, they are justly to be equalled to the greatest Kings, anointed with oil, being particularly owned by God, and warning given by him in an extraordinary manner to other Kings, Abimelech, etc. that they should not dare to do them the least injury.  
V. 18. He was laid in irons] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of two renderings; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  either the iron entered his soul, or his soul entered the iron. The LXXII. take it in the latter sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his soul passed through iron, and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. his soul went into iron, and the Jewish Arab, his soul came into iron: but the Chaldee follow the former rendering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chain of iron went into his soul. The difference of these is not great, as long as by the iron is understood, with the Chaldee, the iron chain (and to that the foregoing mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a give or chain inclines it: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and if there be no mention of Joseph's being put in chains in the story, Gen. 39 yet the manner of securing prisoners, being ordinary by chains, and the crime objected to Joseph so great, of attempting his Mistress' chastity, there can be no cause to doubt of that, especially when the former part of the verse mentions a chain expressly) for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul, frequently signifies no more than he, and so his soul entering into iron, is no more than that he was fettered; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies the sensitive faculty, that which is capable of pain and grief, and then the irons entering his soul, is no more than being painful to him. And in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iron is certainly used, Psal. 107. of prisoners bound in affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and iron, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. chains or fetters. But there is another possible notion of the phrase, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iron may signify a sword or dart, other sharp weapon made of that metal, by which in this book of Psalms Calumny is oft poetically expressed. So Psal. 55.21. their words were drawn swords, and Psal. 57.4. their teeth are spears and arrows, and their tongue a sharp sword. Thus have some learned men understood the phrase of Mary, Christ's mother, Luk. 2.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sword shall pass through thy soul, of the scandal and reproach of the Cross of Christ, or some other great affliction. And the metaphor is very easy, and as vulgar as the phrase of wounding one's reputation, which is constantly used of the calumniator, such as Joseph's mistress certainly was, and the calumny of so foul a nature, that it must needs pierce his soul, grieve him more than fetters of iron could do. If this be the notion, than the former rendering must be retained, the iron (that sword of the mistress' tongue) entered or pierced his soul. And if not this but the other be the meaning of it, iron properly taken for fetters or gyves, yet that may most fitly be the rendering still, the shackles, both the pain of them, and especially the reproach of them to a person of approved piety and chastity, must needs pierce his soul, and grieve him exceedingly: and so this may either in the literal or metaphorical sense be best resolved on for the rendering of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 19 His word came] Among the many uses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come, there is one peculiar to words, or sayings, or promises, which must therefore belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word here, viz. to come to pass, to be performed. So Jer. 17.15. where is the word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it come to pass, 1 Sam. 9.6. there is a man of God, all that he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh certainly to pass. Gen. 18.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Lord may make come, i. e. bring to pass, all that he hath spoken to him. So Ezek, 24.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it shall come to pass. And so here unquestionably, Joseph was kept in prison under that slander, until his word came to pass, i. e. till he interpreted the dreams of Pharaoh's Officers, and his predictions came to pass to each of them, that being the peculiar means of making him known to Pharaoh, and fetching him out of the prison, Gen. 41.14. And then his interpreting of Pharaoh's dream following it, which Pharaoh looked on as an evidence that the spirit of God was in him, v. 38. and upon which he said to Joseph, For as much as God hath showed thee all this, there is none so discreet and wise as thou art, v. 39 this in all reason may be resolved to be that which was respected here in the next words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord (i. e. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God's showing him the meaning of those dreams, Gen. 41.39. God's telling him, or revealing to him the interpretation of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the oracle of the Lord, say the LXXII.) purged him (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to purge) as silver is purged in the fire, and so approved to be pure when it comes out thence, that which is not pure being destroyed there, or evidently discovered what metal' 'tis. And in this sense it most exactly belonged to the passage of Joseph, under the calumny and scandal of having attempted his mistress' purity, for which he was imprisoned (which by the way makes it more probable, that that calumny was meant by the iron entering his soul) this interpretation of Pharaoh's dream being clearly from God, who had sent the dream, and so an evidence that Joseph was a pure and pious person, it being not imaginable that God would vouchsafe to reveal such secrets to an impure person, or to any, but a pious and truly virtuous man. And so this is the full importance of this verse.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. At his pleasure] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for will or pleasure, 〈◊〉 no more than at his will: The Chaldee render it with little change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as to (i. e. as was agreeable to) his will or pleasure; but the Syriack most expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he would. So the Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he saw fit, ex sententiâ suâ; and the Jewish Arab Glossary citing the place expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consilium, sententia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the LXXII. reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his soul, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as himself, and so the Latin, sicut semetipsum, without any great sense in it. As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or that he might bind his Princes, the meaning of it is clear, that he might have power over the greatest men in his Kingdom, to command or forbid the doing of any thing (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies) to punish them that do contrary (and accordingly the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to chastise) and so to bind, that no body could reverse what he did, according to the use of that phrase in the inscription of Isis, 
* Diodor. Sicul. lib. 1. p. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isis' Queen of the region— and whatsoever I shall bind, no man hath power to lose; making this power of binding to be an evidence of authority, and then power of binding the Sirs, or Lords, or Princes of Pharaoh, must signify Joseph's having next to the King himself, a supreme uncontrollable power. And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally signifies to oblige to obedience, and to punishment, to command, (so Dan. 6.7, 8, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decree or law) and to inflict punishment on the disobedient. Of this word see Power of the Keys, Ch. 4. §. 6, 7, 8, etc. And in the same sense must the next phrase be understood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall (not teach wisdom, but, in the notion of the word now found in the Arabic dialect) judge his Senators. The word is so used, Psal. 10.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge the fatherless, and Act. 23.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judge me according to law, and frequently elsewhere in that dialect; which shows that this was anciently a notion of the word. And so still that denotes the supereminent power that was given Joseph, as to command the Nobles, so to judge the Judges, or Senators. According to what we find in the story, Gen. 41.40. Thou shalt be over my house, and according to thy word shall all my people be ruled, only in the throne will I be greater than thou; and again, v. 41. see, I have set thee over all the land of Egypt: And Pharaoh took off his ring— v. 24. and made him ride in the second chariot, v. 43. and without thee shall no man lift up his hand— v. 44.  
V. 27. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  His signs] In this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs or prodigies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words seems to be somewhat more than a pleonasme. God had told them what signs they should use, to convince the people first, and then Pharaoh, of their mission; and so in each judgement God commands, and they show the sign: and God's thus telling, or speaking to them, is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words, and the matter of these words expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs or prodigies of his, viz. which as he directed, he would also enable them to do among them. Accordingly not only the LXXII. retain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the words of his signs, but the Chaldee also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs. And v. 28. it follows, that they disobeyed not his word, i. e. Moses and Aaron (see note h.) disobeyed not the direction of God for the showing that particular miracle of the three days darkness upon the Egyptians. The Jewish Arab so expresseth it, as may be rendered either the thing, i. e. matter, or the command of his signs.  
V. 28. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And they rebelled not] The Hebrew in all copies is acknowledged to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they provoked not, rebelled not, i. e. disobeyed not his word. So the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they rebelled not, resisted not his word. Which passage is to be understood of Moses and Aaron, that how little hope soever they had of doing good on Pharaoh, yea after God had given him up to obduration, and they were to expect all rage and ill usage from him, yet as God commanded them, or according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs, v. 27. (see note g.) they did courageously proceed from one sign to another (not fearing the wrath of the King or people) to show all God's miracles upon the Egyptians. The Latin reads, non exacerbavit, he did not provoke, in the singular, but to the same sense, referring it I suppose to Moses. But neither singular nor plural can probably refer to Pharaoh or the people of Egypt, that he or they resisted not God's word: for though upon that plague of darkness Exod. 10.24. Pharaoh called unto Moses and said, Go ye, serve the Lord, yet that is attended with an only let your flocks and your herds be stayed; and than it follows v. 27. he would not let them go. The importance therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not, seems no more than what is affirmed in the story v. 21, 22. The Lord said unto Moses, stretch out thy hand— And Moses stretched forth his hand— i. e. readily obeyed, and did what God directed, and that at a time when Pharaoh was likely to be incensed, and vehemently offended with them. For which consideration the story there gives us this farther ground; For as v. 10. he had before expressed some anger and threats, Look to it, for evil is before you, and they were driven from his presence v. 11. so now upon the hardening his heart, which follows this plague of darkness, he said to Moses, Get thee from me, take heed to thyself, see my face no more, for in that day thou seest my face thou shalt die the death, v. 28. This rage of Pharaoh Moses in reason might well foresee, but he dreaded it not, but boldly did as God directed, and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not God's words. The LXXII now read it without the negation; some copies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they exasperated, others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they exasperated his words. And the Syriack (and Arabic and Aethiopick) follow them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they murmured (so that word seems to be translated into other languages) or resisted his word. And thus it might have truth in it, being applied to Pharaoh and the Egyptians, who could not yet be brought to be content to let the Israelites go free, and carry their goods with them out of their Kingdom, Exod. 10.24, 27. But 'tis more probable that the true original reading of the LXXII. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither, which as it is the exact rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not, so it is very near to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some copies now have. And from this light, but very ancient, corruption of their copy, the other translations have it, which consequently must be reform by the Original.  
V. 30. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Brought forth] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belongs to water breaking or springing out of the earth, and is applied to any plentiful production, Exod. 1.7. the children of Israel grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and procreated abundantly, and, as it there follows, the land was filled with them. The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence is used for all sorts of creatures of the earth or water that go not on legs, Locusts, Ants, Worms, Hornets, Fishes, etc. because they procreate so exceedingly. It cannot therefore more fitly be rendered, both according to the force of the verb and noun, than by swarming, and that in such a degree over all the land, that the palace, which may be supposed to be most carefully kept, was not free from them. The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies among them scaturivit, any copious production also. But the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the notion of the word for creeping, What is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that that produced these swarms of frogs, is Exod. 8.3. said of the river, and so 5. and 6. stretch forth thy hand over the streams, the rivers, the ponds, and cause frogs to come: and as this makes more for the propriety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Gen. 1. speaking of the waters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them swarm or produce abundantly the swimming thing; so the earth and the waters being now but one globe the earth may be said to bring forth that which the waters produce; or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land may signify their country of which their rivers were a part; or 3. though the rivers produced the frogs, yet the land swarmed with them, as appears by the consequents, they went up into the King's chambers.  
V. 42. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Holy promise] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined to a verb intransitive signifies with, is acknowledged by Lexicographers, and here such a verb is understood, after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his holiness (which he spoke or had) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Abraham: so the Chaldee understood it, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with (i. e. which he had with) or to Abraham; and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— which he had, or which was made to Abraham.    

The Hundred and Sixth PSALM.  
Praise ye the Lord.  
The hundred and sixth Psalm, the last of the fourth partition, entitled Hallelujah, is chiefly spent in confessing the sins and provocations of the Children of Israel, but begun and concluded with the praising and magnifying of God's mercies, and by the beginning and two last verses of it, set down 1 Chron. 16.34, 35, 36. appears to be one of those Psalms which David delivered into the hand of Asaph and his Brethren, v. 7. to record, and thank, and praise the Lord, in their continual or daily ministering before the Ark, v. 4.  
1. O Give thanks unto the Lord, for he is 
‖ or gracious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII.  g●od, for his mercy endureth for ever.  
Paraphrase. 1. Let us all join in proclaiming the abundant goodness and continued mercies of God, which from time to time he hath vouchsafed, and will never fail to reach out unto us.  
2. Who can utter the mighty acts of the Lord? who can show forth all his praise?  
Paraphrase. 2. His miraculous works of power and grace are far beyond our describing or expressing.  
3. Blessed are they that keep judgement, and he that doth righteousness at all times.  
Paraphrase. 3. O 'tis a blessed thing to be always engaged and exercised in the service of so gracious a master, and by the continual practice of all duties of justice and mercy, to be qualified for those mercies and protections, which he never fails to make good to those which are thus fitted to expect or receive them.  
4. Remember me, O Lord, 
‖ of the favour to thy— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the favour which thou bearest unto thy people: O visit me with thy salvation.  
Paraphrase. 4. O blessed Lord, of thy great abundant goodness to all thy faithful servants, be thou pleased to look favourably upon me, though most unworthy: O do thou afford me that pardon and that grace which I stand in need of, and can hope for from none but thee.  
5. That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may 
† sing praises see Psal. 105. note a.  glory with thine inheritance.  
Paraphrase. 5. That I may experimentally feel and taste the incomparable felicity of being in the number of thy favourites, that I may have my part of that joyous blissful state, that all which sincerely serve thee enjoy even in this world, (as the present reward or result of their conscientious obedience) and so for ever make one in that choir which sings hosannah's and Hallelujahs to thee.  
6. We have sinned with our Fathers, we have committed iniquity, we have done wickedly.  
Paraphrase. 6. Meanwhile it is the present duty of every one of us, to cast ourselves down in all humility before this thy throne of grace, to confess before thee the many great and crying sins, transgressions and provocations, that either every one of us, or together this whole nation, from our first rise and growth into a people, have been most sadly guilty of.  
7. Our Fathers understood not thy wonders in Egypt, they remembered not the multitude of thy mercies, but provoked him at the sea, even at the red sea.  
Paraphrase. 7. When thou hadst showed so many signs and wonders in the sight of our forefathers in Egypt, which were abundantly sufficient to convince them of thy power, and purpose to bring them safe out of those tyrannical master's hands, yet in the very beginning of their march, before they were out of the land, as soon as the least danger approached, when they discerned the Egyptians to follow and overtake them, they were presently amated, and faint-hearted, and sore afraid, Exod. 14.10. and in that fit of fear and infidelity, reproached Moses (and in him God himself) for looking upon them in their oppressions, for offering to disquiet them in their slavery, deemed it much better to have served the Egyptians, than now to adventure themselves under God's protection. (And how many provocations have we severally been guilty of, in not laying to heart the signal mercies bestowed on us by God, evidences of his goodness and his power, and in despite of all fallen off, on occasion of every worldly terror, into murmurings at his providence, and satiety of his service, into infidelity and Practical Atheism?)  
8. Nevertheless he saved them for his name's sake, that he might make his mighty power to be known.  
Paraphrase. 8. But though they thus provoked God, and so well deserved to be forsaken by him, though he had so little encouragement to show miracles of mercy among those whom neither miracles could convince, nor mercies provoke to obedience; yet that he might glorify himself, and give more evidences of his omnipotence to them, and the heathen people about them, he was now also pleased to interpose his hand in a most eminent manner for these unthankful murmurers, and by a new miracle of mercy to secure and deliver them.  
9 
* And rebuked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He rebuked the red sea also, and it was dried up: so he led them through the depths, as through the wilderness.  
10. And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.  
11. And the waters covered their enemies, there was not one of them left.  
Paraphrase. 9, 10, 11. For being now at the shore of the red sea, and close pursued by the Egyptians, when there was no visible mean of their rescue from the rage of Pharaoh on one side, or the sea on the other, God then showed forth his power, divided the sea, Exod. 14.16. caused it to retire, and give passage to the Israelites, who marched through the midst of the sea in part of the channel, as upon the driest firmest ground; and when the Egyptians assayed to follow them, and were engaged in the midst of the sea so far that they could not retire, even the whole host of Pharaoh, v. 23. first God encompassed his own people with a cloud, that the enemy came not near them all night, v. 20. secondly, he troubled the Egyptians host, and took off their chariot wheels, v. 24, 23▪ so that they could neither pursue the Israelites, nor fly out of the sea, and thirdly he caused the sea to return to his strength, and overwhelmed their chariots, horsemen, and whole army, there remained not so much as one of them, v. 28. Thus the Lord saved Israel that day out of the hand of the Egyptians, v. 30.  
12. Then believed they his words, they sang his praise.  
Paraphrase. 12. And this so visible a prodigy of mercy so seasonably and undeservedly afforded them, did indeed at the time work upon them, convinced them of the power and mercy of God; they saw that great work, and feared the Lord, and believed the Lord, and his servant Moses, Exod. 14.31. and joined with Moses in the anthem, or song of victory that he composed on this occasion, Exod. 15. blessing God for the wonders of this deliverance.  
13. They 
‖ made haste, they forgot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  soon forgot his works, they waited not for his counsel;  
14. But lusted exceedingly in the wilderness, and tempted God in the desert.  
Paraphrase. 13, 14. But after this, when they came into the wilderness, they fell a murmuring again, first on occasion of the bitterness of the water at Marah, Exod. 15.24. then in the wilderness of Sin, ch. 16. upon remembrance of their fleshpots in Egypt; and when they had these so many convictions of God's power and providence over them, which should in reason have charmed them into a full, cheerful resignation, and dependence on him, they on the contrary, without any consideration of any thing that God had wrought for them, without ever addressing themselves humbly to God, or his servant Moses, to learn his pleasure and purposes concerning them, were transported praecipitously by their own luxurious appetites, and because they had not that festival plenty which could not be expected in the wilderness, they again reproached Moses for having brought them out of Egypt, to die, as they called it, in the wilderness, v. 3. and now forsooth God must show more miracles, not for the supply of their wants, but to pamper and satisfy their lust, (Psal. 78.18.) he must give them fine festival diet in the wilderness, (Psal. 79.19.) or else they would no longer believe his power, or serve him.  
15. And he gave them their request, but sent leanness into their soul.  
Paraphrase. 15. And at this time also God was pleased to magnify his power and providence among them: at Marah he directed Moses to a tree, which sweetened the waters, Exod. 15.25. and soon after brought them to Elim, where there were twelve wells, etc. and he reigned down bread (as it were ready baked) from heaven, a full proportion for all of them every day, Exod. 16.4. and not only so, but in answer to their importunity for flesh, he sent them whole shoals of quails, which covered the camp, Exod. 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 burned up the wicked.  
Paraphrase. 16, 17, 18. After this they broke 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 showed; 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 ox 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 worshipped it, and made a sacrifical feast unto it, Exod. 32.6. and committed great abominations (see note on 1 Cor. 10. c.)  
21. They forgot God their Saviour, which had done great things in Egypt.  
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 Egyptian slavery, and in order to that showed forth such prodigies of his power, and vengeance on Pharaoh and the Egyptians, both before he dismissed them, and when he pursued them in their march out of the land.  
23. 
‖ And he spoke of destroying them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 repent 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 harkened not unto the voice of the Lord.  
Paraphrase. 24, 25. After this, when they came near their Canaan, that most fruitful 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, etc. 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 Egypt, v. 4. and so utterly to forsake the service of God.  
26. Therefore he lifted up his hand 
† ab●●t, or, because of them.  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 Egyptians 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 prevailed 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 Egypt, 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 joined 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 Idolworship, 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 broke in upon them.  
Paraphrase. 29. On this foul provocation of Idolatry and uncleanness, God's judgements fell heavily upon them, a terrible plague, that swept away four and twenty thousand of them.  
30. Then stood up Phinees and 
* made 〈◊〉 atonement  executed judgement, and so the plague was stayed.  
Paraphrase. 30. Only in the very point of time, Phinees the son of Eleazar did an act of special zeal, took a javelin, 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 angered him also at the waters of strife, so that it went ill with Moses for their sakes.  
33. Because they provoked his spirit, 
‖ and he spoke with.  so that he spoke unadvisedly with his lips.  
Paraphrase. 32, 33. Before this, is set down (Num. 20.) another murmuring of our Fathers against God, occasioned by some want of water at Meribah, a place so called from their chiding and contending with Moses, where in their rage they wished they had died in that former plague, Numb. 11.13. And this their peevishness was a provocation to Moses, who, though he were a meek man, broke out into a passionate speech, v. 10. Hear ye now, ye rebels, shall we fetch you water out of this rock? Wherein as he spoke with some diffidence, as if it were impossible to fetch water out of the rock, when God had assured him, v. 8. that at his speaking to the rock, it should bring forth water sufficient for them all, and is accordingly challenged of unbelief, v. 12. so he seems to have assumed somewhat to themselves, [shall we?] and so did not sanctify God in the eyes of the people of Israel, v. 12. did not endeavour, as he ought, to set forth God's power and glory, and attribute all to him. And this passionate speech cost Moses very dear, and was punished with his exclusion out of Canaan, v. 12. Deut. 1.35. and 3.26. and 4.21. and 34.4.  
34. They did not destroy the nations concerning whom the Lord commanded them:  
35. But were mingled among the heathen, and learned their works.  
36. And they served their idols, which were a snare to them.  
37. Yea they sacrificed their sons and daughters unto devils;  
38. And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed to the idols of Canaan, and the land was polluted with blood.  
39 Thus were they defiled with their own works, and went a whoring with their own inventions.  
Paraphrase. 34, 35, 36, 37, 38, 39 After all this, when at length they were come into the promised land, and had received particular command, Deut. 7.2. that they should utterly destroy all the idolatrous inhabitants thereof, for fear they should be inveigled by them, and drawn away to their idolworship, and those abominable pollutions they were infamously guilty of; yet contrary to this express command of God's, they did not execute this severity, they spared them, and drove them not out, but permitted them to live amongst them, Jud. 1.21. (and so 'tis oft mentioned through that book) and by this means they were corrupted, and brought into their heathen sins, see Jud. 3.6.7. worshipped their Idols and false Gods, and observed those abominable rites which infernal spirits had exacted of their worshippers, the slaying and sacrificing of men, innocent persons, yea their own dearest children; and so to idolatry and worship of the Devil they added bloodguiltiness, of the highest degree, the deepest dye, even the most barbarous and unnatural, and to all these yet farther adding fornication, and those abominable sins that those nations were guilty of, and for which the land spewed them out, Leu. 18.28.  
40. Therefore was the wrath of God kindled against his people, in so much that he abhorred his own inheritance.  
Paraphrase. 40. This great sin adding to all the former provocations, most justly inflamed the vehement anger and displeasure of God against this people, of which he had before resolved, and promised Abraham, that he would own them for ever as his peculiar; and so a long while he did, and bare with them very indulgently, but they growing still worse and worse, 'twas but reasonable, and according to the contents of his (not absolute, but) conditionate covenant, at length to reject and cast them off, or withdraw his protection from them.  
41. And he gave them into the hands of the heathen, and they that hated them ruled over them.  
42. Their enemies also oppressed them, and they were brought in subjection under their hand.  
Paraphrase. 41, 42. And accordingly so he did, he suffered the heathen nations about them to invade and overcome them, the King of Mesopotamia, Jud. 3.8. who had dominion over them eight years, the Midianites and Amalekites, Jud. 6.3. the Philistims and Amorites, Jud. 10.6. the Philistims, Jud. 13.1.  
43. Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity.  
Paraphrase. 43. In each of these destitutions and oppressions, God still retained his wont respect to them so far as from time to time to raise them up Captains to undertake their battles, and to rescue them out of their oppressors hands; but then still again they fell to their sinful idolatrous courses, and again forfeited and devested themselves of God's protection, and were again subdued by the same or some other of their heathen neighbours.  
44. 
† And he beheld when distress was upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Nevertheless he regarded their affliction, when he heard their cry.  
45. And he remembered for them his Covenant, and repented according to the multitude of his mercies.  
46. He made them also to be pitied of all those that carried them captives.  
Paraphrase. 44, 45, 46. And yet then also he did not utterly destitute them, but in their times of distress, and flying to him for succour, he looked upon them with pity again, remembered the covenant made with their Fathers, and in infinite mercy returned from his fierce wrath, and so inclined the hearts of those that had conquered them, that instead of increasing, they compassionated their miseries;  
47. Save us, O Lord our God, and gather us from among the heathen, to give thanks to thy holy name, and to triumph in thy praise.  
Paraphrase. 47. O blessed Lord, be thou now pleased to return our captivity, to reduce us from the hands of our heathen enemies, that we may live to enjoy those blessed opportunities of making our most solemn acknowledgements to thee, and blessing and magnifying thy holy name in this or the like form.  
48. Blessed be the Lord God of Israel from everlasting to everlasting; and let all the people say, Amen. Praise ye the Lord.  
Paraphrase. 48. To the almighty Lord of heaven and earth, that hath made good his covenant of mercy to all his faithful servants, be all honour and glory from all and to all eternity; And let all the world join in this joyful acclamation, adding every one his most affectionate Amen, and Hallelujah.  

Annotations on Psal. CVI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Praise the Lord] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no part, but only the title of this Psalm. This appears by two competent evidences: 1. By the joint suffrage of all the ancient Translators, of which the Syriack renders it not at all, but in stead of it gives (as their use is) a large syllabus, or contents of the Psalm; but the Chaldee retain it as a title, and the LXXII. and Latin retain the Hebrew words, putting them into one, in the direct form of a title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Alleluja, and the Arabic more expressly, such a Psalm, noted with the title of Alleluja. 2. By express testimony of Scripture, 1 Chron. 16. There we read, v. 7. On that day David delivered first (not this Psalm, as we read, but) these, viz. three Psalms to thank the Lord, into the hands of Asaph and his brethren. The first of these Psalms is the 105. recited there in the first thirteen verses, the second Psal. 96. the last is that which we have before us. And as the first begins v. 8. the second v. 23. so doth this third follow v. 34. Give thanks unto the Lord, for he is good, for his mercy endureth for ever, (and then as in a breviate, v. 35, 36. the two last verses of it) and so 'tis evident, the Alleluja in the front was not used, but left out, as being no part, but only the title of the Psalm: which by the way teacheth us, that in the offices of the Church, the titles of the Psalms were not wont to be used in the Jewish Church, but designed for other purposes, either to signify the Author, or Occasion, or Matter, or Kind of the Psalm. This being thus cleared of this present Psalm, will be in all reason applicable to all those other Psalms which have this form of Alleluja, Praise the Lord, in the front of them, as the Title in every of them, and not any part of the Psalm.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. At the Sea] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sea, the LXXII. seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the participle present from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ascending; but that not very fit to be accorded to the context, which speaks of their murmuring at the red sea, into which they could not with any propriety be said to ascend. And yet herein the Latin (and Arabic) follow them, though they do also truly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mare, ascendentes in mare, mare rubrum, ascending into the sea, the red sea. But the Syriack departs from them, (as the Chaldee) and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near the waters.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. They soon forgot] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth questionless signify making haste; and if here it did so, there is no necessity it should be joined with the following verb, and signify adverbially, for all the ancient Interpreters read it as a verb; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they made haste, say the LXXII. citò fecerunt, they did suddenly, the Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack, both used for making haste, from the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in commotion and perturbation. And so the sense will best bear, they made haste, i. e. took it ill, that they were not presently brought into the plenty they were promised (so after this we see, Numb. 20.5. that this was their form of expostulation with Moses, Wherefore have ye made us to come up out of Egypt to bring us to this evil place? it is no place of seed, or figs, or vines, or pomegranates, the plenty promised them in Canaan:) and then thus to make haste, was to be impatient to stay God's time of giving them this inheritance; but because they had it not straight, wishing themselves back again in Egypt. And this well agrees to the context, they made haste, they forgot his works, they waited not for his counsel, making an opposition betwixt the first and the two last of these; they made haste, i. e. weighed not, considered not what God's purposes or promises concerning them were, could not attend the performance of God's promise in his own time, went on passionately in pursuit of their plenty which they looked for, and as soon as they descried any difficulty (want of water, a desert place) concluded presently, that they were betrayed, and should be utterly undone, and lost, neither remembering what God had formerly done for them, by interposition of his power, nor waiting with patience till God's time, or till concerning their present exigence he should make known his purposes to them. This is very agreeable to the notion of this word in Kal for making haste, and in Niphal, applied to the mind, for doing all things rashly, inconsiderately, praecipitously, and so foolishly. So Job 5.13. the counsel of the froward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hasty, inconsiderate; we render it, is carried headlong. So Hab. 1.6. the Chaldeans are called a bitter nation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and passionate, inconsiderate. And so for that other passion of fear, most opposite to faith, or trust in God (in which sense that is most true, Isa. 28.16. he that believeth will not make haste) 'tis used Isa. 35.4. say unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hasty or praecipitous in heart, i. e. those which because they had not presently what they hoped, feared they should never have it, for so it follows, be strong, have some constancy of mind, fear not. And this seems to be the full importance of the word here, their passionate fear and distrust of God's promises, because they were not instantly performed, made them hasty, praecipitous, inconsiderate: and in that fit of passion, they forgot his works—  
V. 15. Leanness] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maciem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  leanness, the LXXII. are deemed by some to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure, or desire, because they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saturity, as if that were set to signify as much as they could, or did desire; and this not disagreeable to the story, which mentions it in this style, Exod. 16.8. The Lord shall give you in the evening flesh to eat, and in the morning bread to the full, and Psal. 78.25. he sent them meat to the full, and v. 29. they ate and were well filled, for he gave them their own desire, they were not estranged from their lusts. In this rendering of the LXXII. the Syriack and Latin, etc. agree: the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Latin, saturitatem, saturity; And without changing the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into any other, this probable account may be given of their rendering. 'Tis known in Physic, that upon the ingestion of meats in their quality unwholesome, or of two much of those which are healthful, Nature with much violence seeks to discharge itself by the several evacuations, upon which follows a sudden and almost incredible dejection of strength, and falling away in flesh. To this the story, Num. 11.20. seems to refer, where 'tis said, that the Quails should come out at their nostrils, for that is a symptom not unusual in violent vomitings, such as accompany great and dangerous surfeits; so that the plague which then befell the Israelites, seems to be that affection which Physicians name cholera, and is then properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saturity, or surfeit by the LXXII. and those translators that follow, or accord with them, and so not very unfitly set to express that emaciation which was an effect of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or saturity. But the Chaldee render it more to the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leanness. The passage visibly belongs to the immediate consequents in the story of Quails, set down Num. 11.33. and Psal. 78.30. (though not in Exodus) viz. that while the flesh was yet between their teeth, ere it was chewed, the Lord smote the people with a very great plague, (the judgement whereof was never the less discernible, that it was an effect of their diet, when even miracles admit the subserviency of usual means) whereupon the place was called Kibroth hataavah, because there they buried the people that lusted. By this means they were deprived of the fruit of this their festival table, even when he gave them what they lusted for. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attenuate, emaciate, is used also for destroying, Zeph. 2.11. when God threatens that he will emaciate, i. e. destroy all the Gods— And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered more generally destruction or plague, and so R. Tanchum on Zeph. 11. renders it destruction. The Hebrew Arabic Glossary interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defect; The Jewish Arab version hath leanness into their body, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for the body. Accordingly for sending leanness here, the Psalmist, Psal. 78.31. useth this plainer style, of slaying the fattest of them, and smiting the chosen men in Israel.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Glory] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory, which we now read, and so is followed by some copies of the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their glory, (and though others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his, yet from the former both the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin gloriam suam, their glory) the original copies are by the Jews said to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his glory. What heed 〈◊〉 to be given to the Jews herein I shall not now define, but only observe, that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being that of a thick cloud, wherein God was pleased to exhibit or presentiate himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory may well enough have been the original word, meaning by it God's presentiating himself to them, that when God had spoken to them out of the midst of the fire with darkness, clouds and thick darkness, Deut. 4.11. and they saw no similitude, only they heard a voice, v. 12. they turned this majestatick presence afforded to them, i. e. their glory, into the similitude of a calf— the image of one of their Egyptian Gods. Thus the word may be interpreted as we now have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory, for which the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of their Lord; it being yet clear, that this very thing is elsewhere in Scripture frequently styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his glory, Deut. 5.24. the Lord hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire. So Exod. 24.16. the glory of the Lord abode upon the mount, and v. 17. the sight of the glory of the Lord was like devouring fire on the top of the mount in the sight of the children of Israel. So Exod. 33.18. show me thy glory, and ch. 40.34. a cloud covered the tent, and the glory of the Lord (this bright cloud) filled the Tabernacle; and Numb. 14.10. the glory of the Lord— Thus Rom. 1.23. in the like matter and style as here, they changed the glory of the incorruptible God into an image— by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here meaning the glorious presence and exhibitions of God, which he was wont to afford them, which being in radiant fiery clouds, wherein Angels appeared, God himself remaining perfectly invisible, Deut. 4.15. the making and setting up any figure or image of an ox or calf, (whether to signify Apis an Egyptian false God, or the image or similitude of the true God, whose voice they heard, but saw no kind of similitude) and the proclaiming before it, These be thy God's, O Israel, which brought thee out of Egypt, Exod. 32.4. and these to go before them and conduct them, in stead of Moses, v. 1. was a great abomination and provocation. That this is the meaning of God's glory, see 2 Pet. 1.17. where the voice from heaven [This is my beloved son—] is said to have come from the magnificent glory, which the text tells us, Mar. 9.7. came out of the cloud, that overshadowed them. So in those places of Exodus praemised, where the glory of the Lord is certainly the thick cloud, etc. on the mount, by which God exhibited himself, called in the Targum and among the Jewish writers so frequently the majestic presence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabitation of God (of which see more Annot. on Matt. 3. k. and Rom. 1. f.) one text there is that useth the word glory of the visible throne of God the Father in heaven, Act. 7.55. he looked into heaven, and saw the glory of God, and Jesus standing at the right hand of God, by glory meaning that visible satellitium of Angels, which appearing to him in a radiant manner were an evidence of God's special presence there, according to which it is that among us the rays about the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordinarily styled a glory.  
V. 23. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The breach] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breach or rupture here signifies, must be resolved by the use of both verb and noun in other places, Eccl. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break, is applied to an house, and opposed to the building of it, and so evidently signifies the pulling down, or ruinating it; so the Chaldee renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pull it down. So 2 Sam. 5.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath broken, i. e. destroyed, mine enemies before me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the breaking, i. e. destruction, of waters, which carry all away before them, a sweeping destruction; upon which that place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of ruptures, i. e. ruins or destructions. So Exod. 19.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he break on them, i. e. destroy them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kill them, saith the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, destroy, the LXXII. Thus is the verb frequently rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, destroying, by the LXXII. and the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ruin, Job 16.14. he breaketh me with breach upon breach, one ruin and destruction on the heels of another. So Jud. 21.15. God's making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach in the tribes of Israel, is his having destroyed one of the tribes, that of Benjamin being lacking, v. 3. and cut off, v. 6. So Ezech. 22.30. standing, as that oft signifies praying, interceding with God, in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rupture, is explained by that which follows, that I should not destroy it, i. e. saving or rescuing it from destruction. So 2 Sam. 6. God's smiting of Vzzah that he died, v. 8. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's breaking a breach upon Vzzah; and from thence the place is called Perez Vzzah, the breaking of Vzzah, i. e. his destruction. And thus is the word here to be understood, He said he would destroy them, or spoke of destroying them, had not Moses stood before him, i. e. prayed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in, or about the rupture or ruin, in that very point of time, lest he should destroy them. The Chaldee express it paraphrastically, if Moses had not stood before him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and prevailed in prayer, i. e. thereby averted the destruction. So here again, v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broke in upon them, i. e. destroyed a multitude of them. And v. 30. where the Hebrew reads the plague ceased, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word which here they use to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Lifted up his hand] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lifted up his hand because of them, here signifies▪ is best understood by the Chaldee, who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he lifted up his hand with an oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of them; so the Jewish Arab, And he swore by his power to them, that he would, etc. Thus we know the lifting up the hand is the sign of swearing, and thus the story to which this refers, exacts. For though it is at first said only, (and not under oath) Numb. 14.12. I will smite them with pestilence— and that again retracted by God, as to the whole people, v. 20. yet it follows, v. 21. (in form of oath, when it is used by God) As truly as I live, all these men that have seen my glory— v. 22. shall not see the land, v. 23. and again, v. 28. As truly as I live, your carcases shall fall in this wilderness, ye shall not come into the land, v. 29. and your children shall wander in the wilderness forty years, and bear your whoredoms until your carcases be destroyed in the wilderness, v. 33. which is the full interpretation of what is here said of destroying them in the wilderness, overthrowing their seed among the nations, and scattering them in the lands. This being the very same passage which is referred to, Psal. 95. Unto whom I swore in my wrath, that they should not enter into my rest, that land where God had provided a rest for his people.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Baal-Peor] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal-Peor both here and Numb. 25.3. is the Moabites false Idol-God, there can be no question. Peor, which the LXXII. expressing ע by γ, translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was a mountain of Moab, Numb. 23.28. and Deut. 34.6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Lord, must be that Idol-God peculiarly which the Moabites worshipped. The Jewish Arab renders it Peor the Idol, making Peor, the name of that mountain, the name of their Idol also, as well it might be, the mountain taking its denomination from the God that was worshipped there. Of this saith the story in Numbers, the people bowed down to their Gods, v. 2. which is here called joining to that God Peor, or of Peor or Moab; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. were initiated to the rites of that Idol. And as it is there said, They called the people to the sacrifices of their Gods, so here, they ate the sacrifices of the dead, (where again the Jewish Arab reads of Idols) these their Baalim being some dead Heroes, whom they had deified, and continued to offer sacrifice to them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Executed judgement] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is much questioned. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Radix signifies to judge, or separate, discern, or divide, or take audience of a cause, there is no doubt: 1 Sam. 2.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God shall judge him, Ezek. 28.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be judged in the midst of thee, Ezek. 16.51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast judged thy sister. But all the ancient interpreters take it here in another sense, for praying, or interceding, atoning; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and prayed, saith the Targum, and the Syriack in the same word; the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propitiated, the Latin, placavit, appeased. And the use of the Hebrew word in Hithpael in this sense for appeasing or propitiating, is an argument that the theme originally had some such notion. Thus in that 1 Sam. 2.25. it follows, If a man sin against God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall intercede for him? the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whom shall he request that it may be remitted him? Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinary word for prayer, and among the Rabbins for a proseucha or oratory. And if we look into the story, we shall find two things said of Phinees, one, v. 7. that he took the javeline, and thrust them through; for which, if he was one of the Judges of Israel, as 'tis not unlikely he was being the son of Eleazar the son of Aaron, than he had a clear commission from Moses for what he did, Numb. 25.5. Moses said to the Judges of Israel, slay you every one his men, and then the Jus zelotarum among the Jews, which is thought to take its rise from Phinees, is a great deviation from the pattern. The like sharp proceeding, upon express warrant, we see Exod. 32.27. Slay every man his companion. Secondly, that God saith of him, v. 11. he hath turned my wrath away from the children of Israel, that I consumed them not. Both these are again set down, and joined together, v. 13. he was zealous for his God, and made an atonement for the children of Israel. And the latter of these, that of turning away God's wrath, making the atonement, doth better answer the acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than the zeal for God, as that signifies running through Zimri and Cosbi with the javelin. And therefore the best and fullest rendering of the word seems to be, neither he executed judgement, nor he prayed, but (which is the work of prayer ordinarily, but here also of zeal to God in killing the malefactors) made an atonement, appeased, or propitiated God. The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and did what was just and right.  
V. 31. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Counted to him] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was accounted to him for righteousness, may here deserve to be briefly noted, that it signifies much more than justification, as in the forinseck sense that is opposite to condemning: for thus it should note no more than acquitting or pardoning him to whom it was here so accounted; whereas by the story it is evident, that as God was atoned to to the people by this act of his, and not to him, so God thought fit to reward him and his posterity for this, Behold, saith God, Numb. 25.12. I give him my Covenant of peace: And he shall have it and his seed after him, even the Covenant of an everlasting Priesthood, because he was zealous for God— Here his zeal's being accounted to him for righteousness, is bringing this high reward upon him. The Chaldee therefore renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was counted unto him either for righteousness, or for merit, i. e. for a very rewardable act. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies both just, and worthy, and meritorious; not speaking of perfect righteousness, or sinless merit, but such as God in his goodness is pleased to reward: and the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was reputed to him for righteousness, the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit, yet this as the reward of somewhat performed by his faithful servants, which he looks upon with special favour in the Second Covenant.  
V. 33. Spoke unadvisedly] How Moses' fault, which was so great as to be punished by God with exclusion from Canaan, is here expressed by these words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spoke or pronounced with his lips, is not easily resolved. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, Leu. 5.4. and there signifies to declare, to pronounce, to speak. Now if it were that he spoke with his lips only, but doubted in his heart, when he struck the rock, and said, Shall we fetch you water out of this rock? then this will note his Infidelity; and perhaps the LXXII. may refer to that, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he doubted in his lips, i. e. did by his words signify his diffidence. But there is no reason that when in the Hebrew hear it is only said, that he spoke with his lips, we should thence conclude his hearts disagreeing with his tongue. 'Tis therefore most reasonable, that speaking with his lips being in itself indifferent and innocent, should only be concluded ill from the influence that the words precedent seem to have on it, They provoked his spirit, and he spoke with his lips, i. e. he spoke passionately as one provoked. And then as S. James saith, the wrath of man worketh not the righteousness of God, ch. 1.20. so here we may conclude of Moses; God had appointed him to speak to the rock, and it should bring forth water. And he being exasperated in his spirit, put into a passion by the people, goes and strikes the rock twice, and saith, Hear ye rebels, shall we fetch you water out of this rock? This passion of his was itself a fault, and disturbed him so, that it is not to be believed that he could discharge that duty now incumbent on him from God, in that manner as he ought to do, with that faith and affiance in God, with that care of setting out the power and mercy of God to these provokes; and these two are the crimes charged on him by God, Numb. 20.12. his unbelief, and his not sanctifying God in the sight of the people. This therefore is Moses his crime here, briefly intimated, not largely set down in this verse, that they provoked his spirit, and he spoke, i. e. he spoke in a provocation, not as a meek and faithful servant of the Lord, that desired to glorify God before the people, aught to have done. And this being here but imperfectly touched, was left to be explicated by the story where the fact was recorded, and from thence, more than by the words, we may conclude this to be the meaning of this verse. The Jewish Arab here, differently from all others, hath it, because they contradicted his prophecy [which] he spoke to them in his saying.    
The End of the Fourth Book.   

THE FIFTH BOOK OF PSALMS.  

The Hundred and Seventh PSALM.  
The hundred and seventh the first of the last Book of Psalms, is an invitation to all sorts of men to take notice of, and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to, peculiarly from hunger, prison, disease, and danger by Sea. It seems probably to have been written presently after the Captivity, when the Nation had been exercised by siege and famine, by deportation, and imprisonment, and the land had been made desolate, for want of cultivation, yet withal so contrived as to have respect to the deliverance out of Egypt. 'Twas a Psalm of Answering or parts to be sung alternately, having a double burden, or intercalary verse oft recurring.  
1. O Give thanks unto the Lord, for he is good, for his mercy endureth for ever.  
Paraphrase. 1. The great and daily bounty of God is such, his mercies and preservations so constant and perpetual, in all the turns and varieties of our lives, that we are most strictly obliged 〈◊〉 ●ke notice of them, and pay the tribute of most grateful hearts, and the obedience of our whole lives in acknowledgement thereof.  
2. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy.  
3. And gathered them out of the lands, from the East, and from the West, from the North, and from the South.  
Paraphrase. 2, 3. This is in a most eminent manner incumbent on those that have been taken, and carried captive by oppressing invaders, and by the good providence of God reduced and recollected from their dispersions, and brought home safe to their own country again.  
4. They wandered in the wilderness, in a 
‖ solitude, they found not the way to an inhabited city,  solitary way, They found no city to dwell in,  
5. Hungry and thirsty, their soul fainted in them,  
6. Then they cried unto the Lord 
† when distress was upon them see Psal. 100LS. 44.  in their trouble, and he delivered them out of their distresses.  
7. And he led them forth by the right way, that they might go to a city of habitation.  
Paraphrase. 4, 5, 6, 7. So is it on all them which when they have been permitted by God for some time to a state of seeming destitution, deprived of all the necessaries of life, harbour, and all kind of food, etc. have yet upon their devout addresses to heaven in prayer, found present relief, and deliverance from their pressures, God by his gracious providence directing them to some auspicious successful means of supplying their wants, and either returning them to their old, or bringing them to some new more fruitful possession.  
8. 
* Let them acknowledge to the Lord, his mercy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  O that men would praise the Lord for his goodness, and for his wonderful works to the children of men.  
9 For he satisfieth the longing soul, and filleth the hungry soul with goodness.  
Paraphrase. 8, 9 This certainly is an act as of a special and undeserved bounty, so of an overruling omnipotent providence, to provide so liberally for those that are so thirsty, and hungry, v. 5. i. e. altogether destitute, and that both these should be thus exercised and employed for the only benefit of us unworthy sinful sons of Adam, is matter of infinite comfort to us, and acknowledgement and thanksgiving to God.  
10. Such as sit in darkness and in the shadow of death, being bound in affliction and iron,  
11. Because they rebelled against the words of God, and contemned the counsel of the most high,  
12. Therefore he brought down their heart with labour, they fell down, and there was none to help;  
13. Then they cried unto the Lord 
† See v. 6.  in their trouble, and he saved them out of their distress.  
14. He brought them out of darkness and the shadow of death, and broke their bands in sunder.  
Paraphrase. 10, 11, 12, 13, 14. In like manner is he pleased to deal for those that are in prison, and expectation of present death, when in this valley of Anchor they fly to him for rescue: 'Tis most just and so most ordinary with God to deliver men up to be chastised for their sins, when they are so proud and stout, as to resist, or neglect the commands of God, 'tis but seasonable discipline, to exercise them with afflictions, to bring distresses upon them, persecution, imprisonment, etc. thereby to teach them that necessary lesson of humility. And if then they shall speedily return to him that strikes, and with obedient penitent hearts, and fervent devotions endeavour to atone him, he will certainly be propitiated by them, and deliver them out of their distresses, be they never so sharp, and in the eye of man irremediable.  
15. 
* See v. 8.  O that men would praise the Lord for his goodness, and for his wonderful works to the children of men,  
16. For he hath broken the gates of brass, and cut the bars of iron in sunder.  
Paraphrase. 15, 16. This certainly is another act of his special and undeserved bounty, and withal an instance of his omnipotence, thus to rid them of those gyves that none else can lose, to preserve those that in humane judgement are most desperately lost, and abundantly deserves to be acknowledged and commemorated by us.  
17. Fools, 
‖ from or because of the way of  because of their transgression, and because of their iniquity, are afflicted.  
18. Their soul abhorreth all manner of meat, and they draw near unto the gates of death.  
19 Then they cry unto the Lord 
† See v. 6.  in their trouble, he saveth them out of their distresses.  
20. He sent his word and healed them, and delivered them out of their destructions.  
Paraphrase. 17, 18, 19, 20. So again when the follies and stupidities of men betray them to wilful sins, and God punisheth those with sickness and weakness, brings them so low that nature is almost wholly exhausted in them, and present death is expected, if from their languishing bed they shall apply themselves to the great and sovereign Physician, forsake the sins that brought this infliction upon them, and thus timely make their solid peace with heaven, and then pray, themselves and others (see Jam. 5.14, 15, 16. Ecclus 38.9.) imploring his gracious hand for their recovery, there is nothing more frequently experimented, than that, when all other means fail, the immediate blessing of God interposeth for them, and restores them to life and health again.  
21. 
* See v. 8.  O that men would praise the Lord for his goodness, and for his wonderful works to the children of men.  
22. And let them sacrifice the sacrifice of thanksgiving, and declare his works with rejoicing.  
Paraphrase. 21, 22. And this certainly is a third instance of God's infinite power and goodness, this of unhoped, unexpected cures of the feeblest patients, which exacts the most solemn grateful acknowledgements from those that have received them from his hand.  
23. They that go down to the sea in ships, and do business in great waters,  
24. These see the works of the Lord, and his wonders in the deep.  
25. For he commandeth and raiseth the stormy wind, which lifteth up the waves thereof:  
26. They mount up to the heaven, they go down again to the depths, their soul is melted because of trouble:  
27. They 
‖ are g●ddy, 〈◊〉 turned round  reel to and fro, they stagger like a drunken man, and are at their wit's end.  
28. Then they cry unto the Lord 
† see v. 6.  in their trouble, and he bringeth them out of their distress.  
29. He 
* stilled the storms into a calm,  maketh the storms a calm, so that the waves thereof are still.  
30. Then are they glad, because they be quiet, so he bringeth them unto their desired haven.  
Paraphrase. 23, 24, 25, 26, 27, 28, 29, 30. So again the great navigators, traffickers and merchants of the world, when in their voyages by sea, they meet with terrible amazing tempests, ways that toss their ships with that violence, as if they would mount them into the air, and at another turn, douse them deep into the vast Ocean, as if they would presently overwhelm them, and the passengers are hereby stricken into sad trembling fits of consternation and amazement, and expectation of present drowning; in this point of their greatest danger they oft experiment the sovereign mercy and power of God, and receive such seasonable returns to their devout prayers, that they find the storm presently turned into the perfectest calm, and by the friendliest gales are safely wafted to that port which they designed to sail to.  
31. 
‖ see v. 8.  O that men would praise the Lord for his goodness, and for his wonderful works toward the children of men.  
Paraphrase. 31. And this certainly is a fourth most eminent instance of God's infinite power and goodness, which exacts our most fervent offerings of praise and thanksgiving.  
32. Let them exalt him also in the congregation of the people, and praise him in the assembly of the Elders.  
Paraphrase. 32. And not only such as are sent up to God from our single breasts or closerts, but it deserves the most solemn public commemorations in the Temple, in the united la●ds of the whole congregation, Elders and people answering one the other.  
33. He turneth rivers into a wilderness, and the water-springs into dry ground:  
Paraphrase. 33. The same act of his power and providence it is to convert the greatest abundance of waters into perfect drought▪  
34. A fruitful land into 
† saltness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  barrenness, for the wickedness of them that dwell therein.  
Paraphrase. 34. Thereby to punish those with utter sterility and fruitlesness (after the manner of his judgements on Sodom) whose plenty had been infamously abused, and misspent on their lusts.  
35. He turneth the wilderness into a standing water, and dry ground into water-springs:  
36. And there he maketh the hungry to dwell, that they may prepare a city for habitation,  
37. And sow the fields and plant vineyards which may yield fruits of increase.  
38. He blesseth them also so that they are multiplied greatly, and 
* diminished not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  suffereth not their cattle to decrease.  
Paraphrase. 35, 36, 37, 38. And the same act again it is of his bounty and power together to improve the barrenest desert into the fruitfullest pastures, most commodious for habitation and plantations, and thither to bring those who had formerly lived in the greatest penury, and by his auspicious providence only, without any other observable means, to advance them to the greatest height of wealth, and prosperity of all kinds, making them a numerous and powerful nation, remarkable for the blessings of God upon them.  
39 Again they are minished, and brought low through 
‖ evil oppression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  oppression, affliction and sorrow.  
40. He poureth contempt upon Princes, and causeth them to wander in the 
† solitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wilderness, where there is no way.  
41. Yet setteth he the poor on high from affliction, and maketh him families like a flock.  
Paraphrase. 39, 40, 41. And when they are thus signally favoured by him, 'tis yet in the power of their sins▪ to dissipate all this their prosperity: Upon their forsaking God, and falling to any course of evil (see the Chaldee, and v. 11.17.) 'tis most just, and so to be expected from God, that he should give them up into the hands of wicked men (which are always ready for such offices) to oppress and afflict them sadly, to subdue their Governors, eject them out of their dominions, bring them to the state of greatest destitutions, without any visible means or way of evading; and just when they are brought to the lowest, 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they return to the Law, Chald.  upon their humiliation, contrition, and sincere reformation, to rescue them out of this deplored condition, and immediately advance them to the greatest height of plenty, order, and peace.  
42. The righteous shall see it, and rejoice, and all iniquity shall stop her mouth.  
43. 
* Who is wise? he will lay up these things, and they—  Whoso is wise and will observe these things, even they shall understand the 
‖ bounties  loving kindness of the Lord.  
Paraphrase. 42, 43. By these so wise, so just, and so gracious dispensations of God, 'tis but reasonable that all sorts of men should be effectually wrought on. All pious and good men have here matter of infinite joy, that they are under the protection of so gracious a father, who if they adhere to him, will never be wanting to them. All wicked men will here discern the cause of all the calamities that overtake them in this world, as prognostics of their far greater sufferings to come in another world, if God's scourge here be not permitted to rouse, and awake, and work reformations upon them, and in all their sufferings will have nothing to object, or quarrel at, the sole original of all being from themselves. And so as the wicked will have incomparable advantages from this meditation, if they be but wise to their own greatest interests and concernments; so all the true servants of God will here learn how gracious a master, how liberal a rewarder it is, to whom they perform their services.  

Annotations on Psal. CVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. The south] The Hebrew here readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the sea, for which the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the south sea. The word is most frequently taken for the great or mediterranean sea, which is west to Judaea, and generally when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea is put for any of the Cardinal points, it than signifies the West; and accordingly Gen. 12.8. Bethel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Bethel on the west, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the west, saith the Targum, and Exod. 10.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wind of the sea, we duly render it a west wind. But 'tis elsewhere taken for the Red sea, Psal. 114.3. and 72.8. which is on the south of Judaea, and so in respect to that, the sea here signifies the south sea, as both the enumeration of the other three, East, West, and North, demonstrates, and the consideration of the matter in hand, the quarters whither they were dispersed, or carried captive, East, West, and North, and Egypt, whither they shall go in ships, Deut. 28.68. by the way that they came, i. e. by the Red sea.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Solitary way] The Hebrew here may best be rendered, they wandered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the desolate wilderness, or, as the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the desert Assimon, (for the word is used appellatively) the Jewish Arab accordingly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way of Alsamawa, (transposing the words) as likewise Psal. 68.8. and 78.40. and 107.14. And so Saadias' in his version of the Law, Num. 21.21. and 23.28. and Deut. 32.10. useth the same word, as also Abu Walid in the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Jewish Translators of the Historical books 1 Sam. 23.24. Then follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they found not the way to an inhabited city. Thus the Chaldee may be rendered also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way to the city, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a desolate way, as their Latin render it. Thus 'tis evident the LXXII. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they found not the way of an habitable city, and so the Syriack, and Latin, and Arabic. And so the sense very well bears, their passage through the wilderness being not a journeying, such as when men pass on in a road to some inhabited place, and though at the present they be in the wilderness, yet if they have provision for a while, they will soon and safely come to their journey's end; but a wand'ring up and down from all path and road, and so in an endless maze of desolation. In opposition to which we have v. 7. He led them by the right way, that they might go to a city of habitation, or habitable city; the going to which there corresponds with the way to it here.  
V. 17. Fool's] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which the Chaldee retains, and renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools, the LXXII. seems to have read some other word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the like, for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he helped them; and so the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he helped them, and the Latin, and Arabic, and Aethiopick. But there is no reason to misdoubt our Hebrew reading, which the Chaldee hath adhered to. In the next place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which we render because, literally signifies, as the LXXII. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from, or because of the way of their wickedness, as elsewhere the way of wickedness signifies their sinful course, or actions. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 way seems designedly to allude to the same word set twice before, v. 4. they wandered in a solitary way, or as the LXXII. and all other Interpreters have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they found not the way to an inhabited city, (see note b.) and v. 7. He (God) led them by the right way. The like correspondence is observable in other parts of the Psalm, as between v. 4. they found no city, and v. 7. to go to a city, and v. 36. a city for habitation; between sit in darkness, v. 40. and he brought them out of darkness, 14. between bound in affliction and iron, v. 10. and he cut the bar●s of iron, v. 16. between the longing soul, v. 9 and their soul abhorring, etc. v. 18. between gathering from the sea, v. 3. (see note a.) and going down into the sea, v. 23.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. They reel] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumgyratus est, being whirled or turned round, may here fitly be applied to the tossing of the ship in the tempest, and so of the passengers that are in it, to signify their uncertain and dangerous state, sometimes whirled round, sometimes tottering and ready to overturn, which is here called staggering, etc. But it may also be understood of the men, and not of the ship, and so signify (by the metonymy of the Cause for the Effect) they were giddy, which is the natural effect of such turning. The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trembled, and the Syryack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense, were moved, or trembled, and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were troubled; all joining to denote the effect of this their danger on the men, their fear, perturbation, astonishment, giddiness, (not knowing which way to turn in this condition) and not only the danger itself, which had been poetically expressed, v. 26. The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they go up and down; so Abu Walid, they go and pass up and down, hither and thither, as a drunken man: and he compares the word in this notion to the same root in the Arabic, where it signifies coming or going. And then the word will not be fitly appliable to the ship, or any inanimate thing, in his judgement.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 29. Maketh the storms calm] The Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stetit, stabilis est, cannot be better rendered here than by quieted, or stilled, because of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which must literally be rendered into a silence, or calm. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he commanded the tempest, and it stood, or was stilled into a calm, taking in somewhat of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to command or decree; but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dismissed, or quieted it; the Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he maketh to stand in the place of a tempest a calm, using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word taken up from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by those that live near the sea, as he notes.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 32. People] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people is here evidently opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders, and both signify the whole assembly or congregation. For among the Jews, the Doctors, Rulers of the Synagogue and Elders, had a distinct apartment from the people, and the service being much in Antiphona or response, part was spoken by them that officiated in the seat of the Elders, and the rest by the multitude of common men, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that answered Amen at least, at their giving of thanks.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 43. Who is wise, and will] The Hebrew here is by way of interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is wise? so the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is wise? and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and, but, he shall keep, lay up, observe; the ו in this scheme of speaking being either an expletive redundant, or of such significancy as will be best expressed by also, thus, who is wise? he that is so, if he be but wise for the world, wise in this generation, will add to his former notions of humane wisdom this consideration of these providences of God, in the foregoing Psalms. The Syriack have best rendered this according to sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is wise will observe these things. And then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall understand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the plural, some copies of the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he, in the singular; and from thence the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Vulgar intelliget; which if the right reading, must apply it to the who is wise? and interpret both parts of the pious, truly wise man. But as the Hebrew and Chaldee read this second clause in the plural, so do the most emendate copies of the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they— And then it will not be amiss to remember one part of the Scripture-style frequently exemplified (see note on Ma●. 7.6.) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reverting or going back, when, two things being said, the discourse enlarged upon both speaks first of the latter, and then last of the former of them. This is taken notice of by the Jews as an idiom of their language. Aben Ezra on Psal. 43. faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He speaks of the ear before he does of the eye, because in the seventh verse he spoke last of the ear, and according to custom therefore begins with it. Thus it may well be here: the concernments both of the righteous and the wicked in the matter of this Psalm being mentioned v. 42. The righteous shall rejoice, and iniquity shall stop her mouth; the latter of these is probably returned to first, who is wise? wise in any the lowest degree, he shall observe, or lay up, ponder, consider these things; either learn by God's judgements on other men, or else being awaked by his own smart, and having nothing to object against the justice of his sufferings, he will think fit, if he be not a most insensate fool, to reform, and so benefit by them, and prevent the yet future evils, which will certainly attend these, if he repent not. And then the discourse reverts to the former part, the subject of which was the righteous, in the plural, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 42. and concludes of them what is most obvious, and they shall understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mercies or graciousnesses or bounties of the Lord; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those so oft mentioned in the former part of the Psalm, Praise the Lord for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his goodness, and here by way of recapitulation Emphatically referred to, the righteous shall observe these wonders, and experimentally know this his goodness. It is true, the wise in Scripture-style doth most frequently signify the Godly; and 'tis no news to pass from the singular to the plural number, without varying the subject, when the context shows this to be necessary; and where it is not necessary, 'tis yet possible. But it is as certain, that wisdom is sometimes to be taken in a greater width, for humane wisdom, understanding, considering, to which wicked men are frequently called (O consider this ye that forget God, and many the like:) Secondly, that iniquity (as that signifieth all wicked men) is spoken of v. 42. as well as the righteous: Thirdly, that not only the Hebrew letter, but the Paraphrase of the Chaldee (as the LXXII. also) varies the number; which if it do not without cause, than there is a place here for the ordinary figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the wise will be the wicked man, that is not utterly a fool to his worldly interests. But this only as a conjecture. The Jewish Arab reads, And he that is wise let him observe these sayings, that he may understand the bounty of the Lord, the goodness, as that is taken for the same with bounty.    

The Hundred and Eighth PSALM.  
A Song or Psalm of David.  
Paraphrase. The hundred and eighth Psalm is compiled and very little changed from two branches of two former Psalms, Psal. 57 v. 8, 9, 10, 11. and Psal. 60. v. 5, 6, 7, 8, 9, 10, 11, 12. and i● a solemn commemoration of God's mercies to David in the victories obtained by him over his enemies round about, particularly at the taking of Rabath, 2 Sam. 12.29. together with a prayer for continuance of all God's mercies.  
1. O God, my heart is 
‖ prepared, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal. 57.7.  fixed; I will sing and give praise, even with my glory.  
2. Awake Psaltery and Harp; 
† I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I myself will awake early.  
Paraphrase. 1, 2. Blessed Lord, how am I engaged to bless and praise thy holy name, to employ my tongue and all the instruments of music, and every faculty of my soul, in commemorating thy goodness and signal mercies to me? This is the least that can be deemed incumbent on me; and this I shall most readily, heartily and cheerfully perform (see Psal. 57.7, 8.)  
3. I will praise thee, O Lord▪ among the people, and I will sing praises to thee among the nations.  
Paraphrase. 3. And 'tis not fit that so great dignations should be acknowledged in the closet or privacy only; 'tis most decent that our tribute of praise for them should be in the midst of the assembly, with the greatest possible solemnity, calling all others to take part in so important an office (Psal. 57.9.)  
4. For thy mercy is great 
‖ from above  above the heavens, and thy truth 
† unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reacheth unto the 
* skies: see note on Psal. 57 c.  clouds.  
Paraphrase. 4. For thy mercy and fidelity have been magnified toward me in a most eminent manner, and are each of them infinitely great (see Psal. 57.10.)  
5. Be thou exalted, O God, above the heavens, and thy glory 
‖ or, upon  above all the earth.  
Paraphrase. 5. For which therefore blessed be for ever thy glorious majesty in the highest degree that is possible for us finite and infirm creatures, (see Psal. 57.11.)  
6. That thy beloved may be delivered, save with thy right hand and answer me.  
Paraphrase. 6. Who have received such signal assistances from thee, evidences of thy special favour, and interposition of thine own right hand, in return and answer to the prayers which we have addressed to thee. (See Psal. 60.5.)  
7. God hath spoken in his holiness, I will rejoice, I will divide Shechem, and meet out the valley of Succoth.  
8. Gilead is mine, Manasseh is mine: Ephraim also is the strength of my head, Judah is my lawgiver.  
Paraphrase. 7, 8. God made me a most sure promise, which he hath now most signally performed, and so given me matter of all triumph, and rejoicing and thanksgiving, that I am not only fully and quietly possessed of all the kingdom both of Israel and Judah, and delivered from the assaults which were made against me by my malicious neighbours (see Psal. 60.6, 7. note d.)  
9 Moab is my washpot, over Edom will I 
† cast my—  cast out my shoe, over Phililistia will I 
* s●it  triumph.  
Paraphrase. 9 But even that they that thus assaulted me are themselves brought down in subjection to me; by name the Moabites, the Idumaeans, and the Philistims, (see Psal. 60.8. and note d.)  
10. Who will bring me into the strong city? who will lead me into Edom?  
Paraphrase. 10. And now let the Ammonites cast us in the teeth, reproach us as if we should do nothing of all this, as if their cities were impregnable, or our armies utterly unsufficient to vanquish and subdue them;  
11. Wilt not thou, O God, who 
‖ Hadst  hast cast us off? and wilt not thou, O God, go forth with our hosts?  
Paraphrase. 11. That God which for our sins had formerly withdrawn his assistance (and so long we must needs be improsperous, having no means left to accomplish any victories) hath now been graciously pleased to return to us, and assist us, and manage the whole business for us, to give us this last victory over the Regal City and King of the Ammonites, and so to testify by this happy success his signal presence with us.  
12. Give us help from 
† distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trouble, for vain is the help of man.  
Paraphrase. 12. To him therefore alone is our resort in the greatest distress, from him must come the relief, or we shall be lost; all other assistances, beside that of heaven, being utterly unsufficient, (see Psal. 60.11.)  
13. Through God we shall do valiantly, for it is he that shall tread down our enemies.  
Paraphrase. 13. If he interpose his power on our side, no enemy shall be able to stand before us. It is he, and not any strength of ours, that shall work all our victories for us (see Psal. 60.12.) And on this we will confidently depend, through his goodness and mercy to us.  

Annotations on Psal. CVIII.  
V. 4. Above the heavens] Among the few variations which are made in this Psalm from the several parcels of Psal. 57 and 60. of which it is composed, it may be observed, that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heavens, Psal. 57.10. 'tis here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above the heavens; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which being designed as an expression to set out the greatness of the extent of God's mercies, First, it doth that very perfectly, and signifies the infiniteness of it, not only above the heavens, but from thence continuedly down to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above, to the lowest and meanest of us, and to all betwixt: and Secondly, it confirms our rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both there and here, not clouds, but skies, meaning the bodies of the heavens, those pure aethereal orbs, where the Sun and Moon and Stars are (see note on Psal. 57 c.) for taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the regions of the air, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the celestial bodies, these two phrases will perfectly accord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above the lower of them, the airy regions, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to, or the higher of them, the celestial orbs; only with this difference, that the former phrase notes the descent from thence hither (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above) and the latter the ascent from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to, or as far as to that: the former notes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depth, the latter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or height of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Will I triumph] Here is another variation betwixt this Psalm and the copy whence 'tis transscribed, Psal. 60.8. Here 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Philistims I will shout, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will jubulate, saith the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will cry or make a noise, give a shout, saith the Syriack, but the LXXII. by way of paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Philistims are subjected unto me, the full intimation of that shouting over them. But Psal. 60.8. 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of that place we have already showed (see Psal. 60. note c.) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendered over me, but simply over, viz. (joined with that which next follows) over the Philistims; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shout thou, was to be applied either as speaking to himself, shout thou, my soul, or to the congregation of Israel, shout thou, ye Israelites, over Philistia. And then, as that was there according to sense rendered by the Syriack, over the Philistims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will I shout, so here the Hebrew hath it most expressly, to secure us of the truth of that interpretation there, in both those particulars; there being as little difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will shout, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shout thou, my soul, as betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is acknowledged to signify no more than over (a bare preposition) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the same letters, though it be otherwise pointed. The Jewish Arab, Psal. 60. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philistims shall be smitten down by me, and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will smite down the Philistims, as if he took the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of breaking, in these places. R. Solomon here takes it in the notion of shouting, but in the other Psalm in a different, expounding it, join thyself to my kingdom, by becoming subject to me.  
V. 11. Wilt not thou, O God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] This passage though in words (all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou) the very same with Psal. 60.10. must yet be understood in somewhat a distant sense. And 'tis no news in sacred compositions, especially those that are poetical, to apply words spoken upon one subject to another, to which however they were not at first designed, yet they may be commodiously referred. The occasion of this Psalm seems to be the taking of Rabath, 2 Sam. 12.30. as the subject of Psal. 60. was the achievements of Joab, mentioned in the title of it, which all were praeludia and preparative to this great success, the taking a fortified Metropolis, and therewith the King, and possessing the Crown of the conquered nation. So that now all that was said Psal. 60. but in vote, by way of address to God in prayer for his relief and assistance, is here repeated by way of just and solemn triumph, and religious boasting: God hath spoken, v. 7. yea and hath now signally performed; Who will bring me, v. 10. Let them now ask that question, which formerly they did ask by way of scorn, but now have little reason for; Wilt not thou, O God, who hadst cast us off? It is now apparent by the event, that though for a time God withheld his prospering hand, went not out with our armies, yet he is now graciously pleased to espouse our cause, to give us this great and signal victory. And herein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy beloved, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 6. may possibly glance on the name of Solomon, who by the Prophet's direction was at this time styled Jedidiah, 2 Sam. 12.25. the beloved of the Lord, because of the Lord, or because God was now graciously pleased to be propitiated to David, for his sin with Bathshebah, Solomon's mother, and to prosper his military attempts. The fifty seventh Psalm, from which the former part of this Psalm was taken, was composed by him in the time of his greatest exigence, his flight from Saul; and therefore he being now in a state quite contrary to that, in his highest exaltation, 'twill be most reasonable to understand those words here, ver. 5. that were then petition and prayer, Psal. 57.5. and 11. in the notion of lauds and grateful retribution. Kimchi and Jarchi refer it to the days of the Messiah.    

The Hundred and Ninth PSALM.  
TO the chief Musician, a Psalm of David.  
Paraphrase. The hundred and ninth Psalm, (composed on occasion whether of Absalom's rebellion, and assuming the government, as the Syriack takes it, or of David's flight from Saul, as Kimchi and Aben Ezra resolve) is a direful prediction of God's judgements that should fall upon his enemies, whether Absalon and his Counsellor Achitophel, or Saul and Doeg: and by Act. 1.20. where v. 8. of this Psalm is said to be fulfilled in Judas, it appears to have had a more eminent completion in those that opposed and consulted against, and crucified Christ, the Pharisees, and the Rulers of the Jews, who with Judas, that betrayed him into their hands, and was their counsellor and guide at the apprehension of him, Act. 1.16. met with sad and direful ends. It was composed by David, and committed to the Praefect of his Music.  
1. Hold not thy peace, O God 
‖ or my praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of my praise.  
Paraphrase. 1. Thou, O God, art the only joy and comfort and refuge of my life, from thee all the good things flow that ever I received, to thee all the glory and praise is due: Be thou now pleased to interpose for my aid and relief.  
2. For the mouth of the wicked and the mouth of the deceithfull are opened against me, they have spoken against me with a lying tongue.  
Paraphrase. 2. For now I have special need of it, wicked men having most falsely and treacherously and cunningly infused into men's minds most slanderous reports of me.  
3. They compassed me about also with words of hatred, and fought against me without a cause.  
Paraphrase. 3. Their slanders and false suggestions have been their special pestilent weapons against me; with them they have besieged, as it were, and girt me close, and then shot out these poisonous darts against me, sharpened the swords of their tongues, and with them most maliciously assaulted me.  
4. For my love they are my adversaries: but I give myself to prayer.  
5. And they have rewarded me evil for good, and hatred for my good will.  
Paraphrase. 4, 5. I never did any act of hostility or unkindness to them, but chose obliged them with all acts of love and greatest charity; they had no other provocation but this from me; and for this they have most unhumanely returned all the effects of the bitterest malice. Yet hath not this moved me to act any revenge; but on the contrary, I have heartily prayed to God 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them, Syr. Deum pro ipsis co●precatus. castle.  for them, besought his pardon, and the averting his judgements from them, and his grace for their timely reformation. And all this hath produced no other effect from them but their most malignant hatred, and mischievous practices, in return to my greatest charity.  
6. Set thou a wicked man over him, and let 
‖ the adversary  satan stand at his right hand.  
7. When he shall be judged, let him 
† or, good wicked.  be condemned; and let his prayer become sin.  
8. Let his days be few, and let another take his office.  
9 Let his children be fatherless, and his wife a wisdom.  
10. Let his children be continually vagabonds and beg; let them seek their bread also out of their desolate places.  
Paraphrase. 6, 7, 8, 9, 10. This will certainly bring down upon the chief actors, and all the partners in this wickedness (whether Achitophel and Absalon and their followers, or Saul and Doeg, in the first literal sense, or Judas and the Jewish Sanhedrim, and all that nation that opposed and crucified Christ, in the prophetic sense) most unavoidable sad executions, judgements, and vengeances, as on so many accursed Malefactors, whose lives and estates being forfeited to the law, their widowed wives and orphan children shall become vagabonds over the face of the earth, covetous and griping and beggarly for ever.  
11. Let the 
* usure● seize on  extortioner catch all that he hath, and let the stranger spoil his labour.  
12. Let there be none to extend mercy to him, neither let there be any to favour his fatherless children.  
Paraphrase. 11, 12. And as they corrade and endeavour to get together the wealth of others, so shall others when they have any thing to be seized on, plunder and rifle and pillage them, rob them of all these gainings, and no man take any compassion on them or their posterity in their sufferings, be they never so cruel.  
13. Let 
‖ his end be to destruction, and in the next generation●  his posterity be cut off, and in the generation following let their name be blotted out.  
14. Let the iniquity of his fathers be remembered with the Lord, and let not the sin of his mother be blotted out.  
15. Let them be before the Lord continually, that he may cut off the memory of them from the earth.  
Paraphrase. 13, 14, 15. As for the principal instruments in these wicked rebellions and treasons (against David and the son of David) they shall certainly come to untimely deaths (so did Achitophel, 2 Sam. 17.23. and Absalon, c. 18.14. and Saul, 1 Sam. 31.5. and Doeg, Psal. 52.5. and so Judas, Matth. 27.) and their posterity shall not last beyond the next age. They shall be cursed by God, and all the punishments due to their father's sins shall be so visited on this their wicked progeny, that they shall soon come to utter eradication and extirpation.  
16. Because that he remembered not to show mercy, but persecuted the poor and needy man, 
‖ and broken in heart to slay him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that he might even slay the broken in heart.  
Paraphrase. 16. And this a most just reward for their uncharitable and cruel dealing with him, whose distresses might justly have extorted their greatest kindness and assistance, but found nothing but bloody pursuits from them. (This seems especially to refer to David at Nob, and Ahimelech and the priests slain by Doeg.)  
17. As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him.  
18. As he clothed himself with cursing, like as with his garment, so let it come into his bowels like water, and like oil into his bones.  
19 Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually.  
Paraphrase. 17, 18, 19 'Tis to be expected from the all-just retributions of heaven, that as they were willing to meet to others it should be meted back to them. They were for nothing but mischief and cruelty, and they are to expect no least mixture of compassion or mercy: They delighted in slandering and cursing, wishing and speaking ill of them that lest deserved it; and the bitter water that causeth the curse, Numb. 5.21. that maketh the thigh to rot and the belly to swell, shall enter, as water is wont into one that is overwhelmed with it, into his stomach, belly, bowels, and make them, as the bitter water did, to swell and burst (so it happened literally to Judas, Act. 1.28. and probably to Achitophel, see note on Matt. 27. a. and in effect to the others also, in their untimely excision.) And as oil, which is more piercing than water, penetrates the very flesh, veins, nerves and bones; so shall this the most inward parts of them, seize upon their very spirits and souls, (so it did remarkably on those two, Achitophel and Judas, and the same every such wicked man is to expect) and never be gotten out again, but within afflict, and without encompass them, and cleave to them for ever.  
20. 
† This is, or shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let this be the reward of mine adversaries from the Lord, and of them that speak evil against my soul.  
Paraphrase. 20. Thus will God certainly punish them that either so rebelliously or so bloodily and cruelly set themselves against me (and so those hereafter that oppose and crucify the Messias.)  
21. But do thou for me, O God the Lord, for thy name's sake: because thy mercy is good, deliver thou me.  
Paraphrase. 21. As for me, I have no other solicitude than to repose myself in God's hands: he is a God of most abundant goodness and mercy, and his honour is engaged in vindicating my cause, in maintaining me, whom he hath set on the throne, against all opposers. He is also an omnipotent Lord, whose power can soon overrule and calm all these tempests. To him therefore I humbly address myself for his seasonable interposition and relief, referring the way and means to his alwise disposal.  
22. For I am poor and needy, and my heart is wounded within me.  
23. I 
* walk or go, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  am gone like the shadow, 
‖ about its declining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when it declineth; I am tossed up and down as the locust.  
Paraphrase. 22, 23. And of this his mercy I am very confident, being a most seasonable object of it at this time, brought to great want, to a sorrowful deplorable condition, every day growing lower and lower, like the shadow about sunset; driven from my home, and by the same danger that drove me thence, removed from place to place, like the silly impotent locusts, that are carried without any aim, design or conduct, whithersoever the tempest drives them.  
24. My knees are weak through fasting, and my flesh 
† is emaciated from  faileth of fatness.  
25. I am become also a reproach unto them: when they looked upon me they shaked their heads.  
Paraphrase. 24, 25. We are now quite wearied out, ready to faint and fail, and accordingly are looked on by our enemies with scorn and derision, making no question, but we shall soon fall into their hands, to be destroyed and devoured by them.  
26. Help me, O Lord my God; O save me according to thy mercy:  
27. That they may know that 
* this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is thy hand, and that thou Lord hast done it.  
Paraphrase. 26, 27. To thee therefore, O God of all power, which hast obliged and insured thy particular mercy to me. I humbly address myself: be thou pleased seasonably to relieve and rescue me, that it may be visible to all, that this so opportune interposition of thine hath wrought the deliverance for us.  
28. 
‖ They will curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let them curse, but bless thou: 
† they have risen up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when they arise, 
* and shall be put to shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let them be ashamed, but let thy servant rejoice.  
Paraphrase. 28. Though they rail and defame and rise up against me, yet I shall be secure of thy benediction; and this shall be sure to give me the victory, when they are put to flight and dissipated.  
29. Let my adversaries be clothed with shame, and let them cover themselves with their own confusion as with a mantle.  
Paraphrase. 29. And this shall certainly be their portion, and consequently nothing but shame and confusion of face for all their malicious successless enterprises.  
30. I will greatly praise the Lord with my mouth, yea I will praise him among the multitude.  
31. For he shall stand at the right hand of the poor, to save him from them that 
‖ oppose, pursue  condemn his soul.  
Paraphrase. 30, 31. Of this I am so confident, that I have nothing to do but to provide for my thanksgiving: and this will I perform in the most solemn and public manner, and proclaim his abundant constant mercies to me, in taking my part most signally when I am at the lowest, espousing my cause, rescuing me from all the assaults of those that resolved and verily hoped to take away my life. And in the same manner will he certainly deal for all those, who in their greatest distresses shall faithfully adhere to him, and repose their full confidence in him.  

Annotations on Psal. CIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. O God of my praise] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my praise, is to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God, is agreed on both by the Chaldee and Syriack. The only question is, whether it be to be joined by apposition, and rendered, O God my praise; or as a genitive case, following another substantive, O God of my praise. Of either of these the word is equally capable, and the sense is either way the same, being but a compellation of God, as of him whom he is bound continually to praise and magnify, for espousing his cause and defending him. The LXXII. have joined it to the verb, and so read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin, Deus, laudem meam ne tacueris— But again those words are capable of a double sense; for, my praise may either be God's praising of David, or it may be David's praising of God. In the first sense 'twill be, O God, be not thou silent of my praise; whilst others reproach me, v. 2. be thou my advocate, plead my cause, proclaim and justify my innocence. In the latter 'tis, be not silent to my praising of thee, or silence not, refuse not, neglect not my praising of thee; and the Aethiopick have put prayer for praising, and then 'tis evidently, be not silent to, but answer my prayer. But the former is the most probable way of rendering, putting it by itself, hold not thy peace, in the notion wherein God's holding his peace, keeping silence, is opposed to his interposing for the aid and defence of any. So Psal. 28.1. in the very same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not silent from me (lest if thou be, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I become like them that go down into the pit) i. e. interpose thine aid and strength for me. So Psal. 35.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not silent, remove not thyself from me, O God: and Psal. 50.3. The Lord shall come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall not be silent: and 83.1. in three phrases all to the same importance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let not stillness or silence be to thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not silent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and do not thou be quiet. And so here, O God my glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Syriack, O God of my glory, my singing, my rejoicing, to the very same sense: Thou who art the only author of all the good or joyful news that I ever receive, of all the mercies, in whom I glory, rejoice and take comfort, to whom all my praises are due, do thou interpose for my rescue and relief. The Jewish Arab reads, Withhold not, or refrein not from my oppressor; Refrein not to oppose thyself against him that oppresseth and injureth me.  
V. 6. Set thou a wicked man over him] The Latin translator of the Syriack suggests here another rendering, Praecipe adversus eos iniquo, give the wicked man charge against them; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would well enough bear, against, as well as over him. But the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil will not accord, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being in the Scripture used only in these two notions, either of disposing unto as a trust, or setting over as a praefect: and accordingly the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set over him, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, constitute over him a wicked man; and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will as readily bear, set a wicked man over him. The only difficulty will be, what 'tis to set the wicked over him: and that will best be fetched from the forementioned notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, explicated by the context: That signifies to set over as a Praefect, and the context determins that Praefect to be a Judge, being the description of a Judicature, in which the person here spoken of is to be condemned and cut off. And that will sure be done, if a wicked man be set on the tribunal, before which he is accused and arraigned. In accordance with this follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let the adversary or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that maintains the accusation against him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accuser, say the LXXII. stand at his right hand, according to the Jewish manner in judicature, where the accuser, he that managed the plea, was set at the right hand of the accused. And then it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he shall come to receive his sentence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him go out wicked; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. (and so the Chaldee and Syriack also) let him go out condemned, in the notion of going out as that is opposed to standing in judgement, Psal. 1. and of wicked, as that is opposed to just in foro (justified or acquitted) for so that must signify condemned. Now it may next be demanded who this person is that is thus to be arraigned and condemned. And the story and first literal sense referring it to Achitophel or to Doeg principally, and in an inferior degree to all others, the parties whether in Saul's oppression, or in Absolom's rebellion, and the prophetic sense to Judas principally, and together with him to the Jews the crucifiers; 'tis yet manifest that none of these were arraigned before any humane tribunal. The resolution therefore must be, that the style is here poetic as well as prophetical, and signifies their ruin as certain, and as formidable, as the arraignment, condemnation and execution of a malefactor upon earth. The tribunal also before which they are sentenced, being first that of their own conscience, remarkable both in Achitophel and Judas, which died the same death (probably that of suffocation of melancholy, see note on Matth. 27. a.) inflicted on them by their own accusing conscience; and secondly, that of God's just judicature, before which they are sure to be cast, and go out condemned. And from thence it was, that these signal judgements fell both upon Saul and Doeg, and on Absolom and his followers, in the story, and on the bloody crucifiers in the New Testament.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. His prayer become sin] The meaning of this phrase may most probably be taken from the custom of the Jews, who at their death did out of course make this prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let my death be an expiation for all my offences. This was likewise said by those that fell not by the hand of justice, but died natural deaths. Now he that dies in the midst of an ill attempt, and much more he that makes away himself, as Judas in a fit of suffocation probably did, by throwing himself down a precipice, his death will be so far from an expiation, that it will be sin, and a great accumulation of the other crimes. And this is an expression of a most sad deplorable condition, when (as it is Prov. 1.28. then shall they call upon me, but I will not answer) their prayers for averting their judgement shall be of no more force than their sins would be. The Jewish Arab hath here a sense strangely different from others, And let his prayer for him be destruction to him; understanding it of the prayer of the oppressed, which he putteth up to God for good to his oppressor, but God turneth it for destruction to him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Days be few] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 few, or short, or little, doth here signify the cutting him off before the natural period of his life comes. To this all the following words to the end of v. 10. belong. For when he is thus cut off, his office is void, and so ready for another; his children have lost their father, and his wife an husband, v. 9 and his estate being forfeited to the Law as well as his life, his children and posterity are ejected out of their inheritance, and so must provide for themselves, either by wandering and begging from place to place (this is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by moving let them move, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. be in perpetual motion; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. let them be shaken, tossed, and removed from place to place) or by seeking out some habited place where they may rest and plant. The former of these is here expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them ask or beg. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And perhaps the latter may be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them seek (i. e. get their subsistence, maintenance) out of places which being desolate, in no other owner's hands, are alone fit to entertain and receive them. But the Chaldee interprets it of their own dwellings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when their desolation is come. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let them be cast out of their ruinous dwellings, and seem to have read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them seek, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be cast out, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to eject. And so 'tis very applicable to the Jews, whose Temple, and Jerusalem was demolished, and they driven out from the very ruins, not permitted to rebuild or inhabit there. But the common Hebrew reading is to be preferred, being witnessed to by the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall seek; and very agreeable to the context also, which speaks of their unsettled motions from place to place, their begging and not knowing where to dwell. For by this also is very lively described the condition of the Jewish posterity, ever since their ancestors fell under that signal vengeance for the crucifying of Christ. First, their desolations and vastations in their own Country; and being ejected thence, Secondly, their continual wander from place to place, scattered over the face of the earth; and Thirdly, their remarkable covetousness, keeping them always poor and beggarly, be they never so rich, and continually labouring and moiling for gain, as the poorest are wont to do; and this is continually the constant course attending this people, wheresoever they are scattered. The Jewish Arab reads, Make few his days, and turn over of his age to another. Abu Walid also renders the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his office, strangely, his treasure, or wealth. Kimchi interprets it that which is under his command, as his wealth, Wife, etc.  
V. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Catch] The Hebrew here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Piel signifies concussit, exegit, and applied here to the grating creditor and usurer toward the debtor's goods, is best rendered to exact, or seize on; so the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall levy, exact, take away, gather, as the publican doth the taxes, or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12.58. doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exact, Luk. 3.13. and 19.23. or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tormentor, Matth. 18.34. (directly answerable to the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactor) to whom the debtor there being delivered, is racked to the utmost, till he pay the last farthing. The LXXII. here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin, scrutetur, let him search; either paraphrastically to express it, for so he that seizes on another's goods, searches, and takes all that he can find; or else because of the affinity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exact with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquire or search. The Interlinear, that reads illaqueet, let him ensnare or catch, seems to have looked on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ensnare, in which sense the Chaldee took it Ps. 38.13. rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they made snares. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And thus the Jewish Arab, Let the enemy ensnare all his wealth, as a creditor or usurer, (Abu Walid, let the creditor consume or destroy all his wealth) let strangers spoil or make prey of his gain. And so 'tis ordinary for words of that affinity to have the same signification. To the sense of levying, or seizing on, the latter part of this verse agrees well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the stranger's spoil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  snatch away, pray upon his labours (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to snatch or prey upon) the stranger being no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the asur● in the beginning of the verse, who being none of his family, to whom by inheritance his goods may come, is fitly called a stranger, especially when no Jew being permitted to lend on usury to a Jew, the usurer that lent a Jew must needs be a stranger, i. e. no Jew.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Posterity] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here best rendered, his end, or novissimum, as the Interlinear hath it▪ the last of him. So the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his end, and the Syriack, being the same with the Hebrew, put only in the plural, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered, finis eorum, their end. So the learned Caste●●io● exi● eorum, their end.— The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his children, from another supposed notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for children, because they come af●er a man. But the context inclines to the former notion, the next words affirming that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. in the next generation, in the age of th●se that live af●●r him (the LXXII. again reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation, 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another) his name shall be blotted out, i. e. all those that bear his name, his children: and so the verse comprehends his own and his children's destruction, which is much more reasonable than his children's destruction, and his children's blotting out, which is no more than the former.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. Tossed up and down like the Locusts] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to move to and fro, to drive or agitate, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here I am tossed or driven; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee, I am carried, removed; the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am shaken, or driven, or cast out, in accordance with the LXXII. who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am shaken out. The full notion of it here will be guest by the adjoining resemblance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Locust. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That creature hath its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplying, because they fly in great multitudes (see Jud. 6.5. Psal. 105.34. Prov. 30.27.) and being weak and feeble creatures, they are driven by the wind, whole shoals of them together. So Exod. 10.15. the East wind brought the army of Locusts into Egypt, and so v. 19 a mighty strong West wind took away the Locusts, and cast them into the Rod sea. And to this the similitude here seems to refer. David was in his flight from Absalon, he and all that were with him; and this flight from this rebellion is poetically described by being driven as the Locusts are driven by the wind or tempest. Another possible way there is of understanding the resemblance. The Locust is but a large sort of Grasshopper, which hath no set abiding place or nest, but leaps to and fro, roves about the field: so we have the running to and fro of Locusts, Isa. 33.4. And this uncertain unsettled condition of those creatures may be proper also to express David's condition in his flight, when he had not where to lay his head, but wandered from place to place uncertainly. But the former, that is founded in the bands of Locusts, is fitter to express David and the company with him▪ his weak fugitive army (the LXXII. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, and the Hebrew word in the singular may import a plurality of them) than that which is founded in the manner of the single Locust, or Grasshopper; and so that of being tossed to and fro by a tempest, is the most probable importance of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 24. Faileth of fatness] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deny, to lie, there is also a metaphorical use of it for any kind of change or frustration or destitution. And being here applied to the flesh, it signifies a change of that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII. was changed) attenuation, emaciation, decay from the state that before he was in, or wherein healthy men are wont to be. I● is here 〈…〉 from ●●le or from fatness. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both fat and oil, and the LXXII. render it in the second notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, changed for oil; either by the confused use of prepositions ordinarily observed among them, and then for oil may be instead of from o●● or else for oil● i e. for the loss of oil, viz. that radical moisture which resembleth oil. The plainest rendering will be, my flesh as emaciated from fatness, that which was before full and co●ment, is now fallen away, grown 〈…〉 a●o●●ted. And this very consonant to the beginning of the verse, his ●ne● being weak through fasting: the feeble knees being proverbially taken notice of in Scripture, as the parts which in any weakness are most sensible of the weight that lies upon them, and in any great lassitude or other infirmity are the first that are wont to fall.  
V. 31. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That condemn his soul] Some difficulty there is here whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul, be to be joined with 〈…〉, and 〈◊〉 rendered 〈…〉 or lif●, or else with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our English 〈◊〉▪ from th●se that condemn is soul. But this is 〈◊〉 salved by leaving it indifferent in either, or both of them; it being certain, that he that delivers from the condemners of soul or life▪ doth thereby deliver the soul or life, the deliverance being of necessity proportioned 〈◊〉 the assult. The greater question will be, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what is the adequate notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used for judging or condemning; but it signifies also to implead, accuse, or bring to judgement, to lay any crime to ones charge; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies a controversy or question, a crime or fault, as well as punishment or judgement, or sentence in judicature. The Chaldee here expresses thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is indifferent to these two, judging, and contending in judgement; from whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily used among the Hellenists for s●●ng or 〈◊〉 ●ing, 1 Cor. ●●. 1. (see note on Rom. 3. ●.) And to this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place the sense directs: For David speaking of himself and those that espoused his cause▪ under the notion of the poor▪ and consequently of his adversaries under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 'tis most agreeable that the word should be here taken in that notion of opposing or ●suing. Thus they are formerly expressed v. 20. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ●y i. e. David's adversaries, plaintiffs▪ occusers (●o that word properly signifies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i● judgement, i. e. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an accuser) and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that speak evil against his soul. And this verse is thus far parallel with that, in describing the persons, viz. those that design and wage evil (for so speaking is oft taken for doing) against his life; and than that exactly agrees with this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposers of his soul, those that contend, fight against his soul. For though it was in war, and not in judicature, that they thus contended with him, yet one of these is poetically expressed by the other, their hostile opposition by words which are only forensick. Thus the Jewish Arab reads, and will help him from those that implead him, or contend with him for his soul. And in this scheme this whole verse runs. He shall stand at the right hand of the poor, i. e. to defend and plead for him: as the accu●ser, stood at the right hand (see v. 6. note b.) so shall he stand as his advocate, to maintain him against his injurious charge, and that is to save him from those that oppose or implead his s●●l▪ that assault him and call his life in question. The LXXII▪ here most firstly express the sense by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from those that pursue my soul.    

The Hundred and Tenth PSALM.  
A Psalm of David:  
The hundred and tenth Psalm was certainly composed by David, (see Matt. 22.43.) not concerning himself, and God's promising the Kingdom to him after Saul, as the Chaldee suppose but by way of prophecy of the exaltation of the Messias (see Matt. 22.44. Act. 2.34. 1 Cor. 15.25. Heb. 1.13.) to his Regal and (which never belonged to David) Sacerdotal office; both which are by him exercised at the right hand of his Father, and settled on him as the reward of his humiliation and passion, (see Phil. 2.8, 9)  
1. THE Lord said unto my Lord, sit thou on my right hand until I make thine enemies thy footstool.  
Paraphrase. 1. The Messias which is to come into the world is to be looked on by all men with adoration, as being though born in the mean estate of humane flesh, and of King David's seed, yet really much higher than David (which he could not be if he were not God himself, the King of Kings and Lord of lords.) And of him, Jehovah, the one supreme God, Creator of heaven and earth, hath decreed, that having been for some time opposed, and at length crucified, by those whom he was sent to call powerfully to repentance, he should be exalted in that humane nature which here he assumed, to the highest pitch of glory and majesty and authority in heaven, there to exercise all power over this inferior world, to reign 1 Cor. 15.25. till he hath subdued all that opposeth th● his kingdom; 1. his crucifiers, by converting some, and destroying others, 2. the Idolatrous heathen world, by subjecting them to the Gospel, 3. the power of sin, and 4. Satan in men's hearts, and at last 5. death itself, 1 Cor. 15.26. And when all this is done at the conclusion of this world, then shall he give up his power into his Father's hand from which he had it, and himself be subject to him that put all things under him, 1 Cor. 1●. 27.  
2. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.  
Paraphrase. 2. This kingdom of his is to be a spiritual kingdom, exercised by the sword or s●epter of his sweet but powerful spirit, the Gospel of Christ, the power of God unto salvation to all that believe and obey it. And this shall first be preached (after his resurrection and ascension) by his Apostles at Jerusalem (see Psal. 2.6.) to those that crucified him, and from thence it shall be propagated to all Judaea, and then to all parts of the habitable world, on purpose designed to bring home sinners to repentance and change of life. And the success thereof shall be admirable, a Church of humble obedient Christians gathered from amongst his greatest enemies, some of the rebellious Jews, and great m●ltitudes of heathen Idolaters.  
Thy people shall be 
‖ a people of voluntary oblations  willing in the day of thy 
† ar●y or ●ortes  power, in the beauties of 
* the sanctuary.  holiness, 
‖ thy children shall be to thee the dew from the womb of the morning.  from the womb of the morning, thou hast the dew of thy youth.  
Paraphrase. 3. At the going out of the Apostles upon their great expedition, their sacred warfare, to conquer the obdurate world, all that have any thing of humility or piety wrought in their hearts by the efficacy of his preventing grace, shall come in and receive the faith of Christ most willingly, forsake and leave all to follow him, and attend him in his Church, and the multitude of disciples shall be as (the stars of heaven, the sands on the seashore, or) the dew that in the morning covers the face of the whole earth.  
4. The Lord hath sworn and will not repent, Thou art a priest for ever after the order of Melchizedek.  
Paraphrase. 4. And as he is to be a King, so is he to be a Priest also. At his exaltation and ascending to heaven, God his Father hath firmly decreed that he shall be advanced to such a sort of Priesthood as that of Melchizedek was (see Heb. v. 6. and 7.17.) who had those two great offices of King and Priest united in him; so shall Christ be instated 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come Chald.  at the right hand of his Father, in the full power of entertaining and blessing his faithful servants, such as Abraham was, when he was entertained and treated by Melchizedek, and blessed by him. And the interpretation of this his benediction is, his giving them grace to turn away every man from his iniquities, Act. 3.26. to aid them against all their spiritual enemies, and support them in all their necessities. And this office, commencing at his ascension, is never to have an end, never to be succeeded in by any, as the A●ronical priesthood descended from father to son, but to continue in his hands, and to be most successfully exercised, till it be at the end of this world delivered up to God the Father.  
5. The Lord at thy right hand shall strike through Kings in the day of his wrath.  
Paraphrase. 5. But as he shall be a most merciful High Priest to all that humbly receive, and obey, and address themselves to him; so to all obdurate sinners, that stand out, and oppose his power in their hearts, that will not suffer this Priest to bless, this King to reign over them, he shall manifest himself a most terrible Judge, and destroy the mightiest grandeur and prowess upon earth, that doth not come in unto the faith.  
6. He shall judge among the 
† nation's, he shall fill them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  heathen, he shall fill the places with the dead bodies, he shall 
* strike through (see v. 5.) the head ever much land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wound the heads over many country's.  
Paraphrase. 6. All the impenitent wicked world, both of Jews and Heathens, he shall most illustriously destroy, make them a kind of Akeldama; and the greatest Antichristian Monarchy in the world, most eminently that of heathen Rome (which so bloodily persecutes the Christians) shall be demolished (see Rev. 18.2.) and Christian profession set up in the place of it.  
7. He shall drink of the brook in the way, therefore shall he lift up the head.  
Paraphrase. 7. Thus shall the Messias and his Kingdom be advanced. And all this but a proportionable reward designed by his Father to his great humiliation, and patience, and fidelity and constancy in the pursuit and discharge of the office prophetic assigned him here on earth, the calling home sinners to repentance: In this he shall be so diligent and industrious, so vigilant and intent on all opportunities of advancing this end, of doing the will of his Father, the work for which he was sent, that he shall wholly neglect himself, his own will, his own ease, his own ordinary food, take that which comes next, and is most mean and vile, like a General in his keenest pursuit of his enemies, that satisfies the necessities of nature with water out of the next brook, etc. (and with the same alacrity he shall at last undergo the most contumelious death) and for this espousing of God's will, and despising and contemning himself, God shall highly exalt him, and possess him of that both Regal and Sacerdotal power, to continue to him, and by his hands, in that humane nature wherein he thus served his Father, to be administered for ever.  

Annotations on Psal. CX.  
V. 1. My Lord] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my Lord here, denotes the Messiah, will appear not only by our Saviour and his Apostles, who insist on this Psalm above any Text in the Old Testament, (as the late Jews, and some others who are willing to be looked on as very good Christians, are most industrious to evade it) but even by the testimonies of the ancient Jews themselves, the evidence of truth breaking forth in despite of the most partial and resolved interest. Moses Haddarsan on Gen. 37.12. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. The Redeemer whom I will raise up from among you, shall not have a father, according to that of Zach. 6.12. behold the man whose name is the branch, and Isa. 53. he shall come up, etc. So also David saith of him Psal. 110.3. out of the womb, etc. lastly the Scripture saith of him, This day have I begotten thee, Psal. 2. So on Gen. 18. Hereafter God holy and blessed shall set the King Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand, as 'tis written Psal. 110. The Lord said, etc. And to the same purpose again on Gen. 14.18. So Midrash Tehillim, on occasion of these words, I will declare the Law, etc. Psal. 2. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the affairs of the Messiah are set forth in the scripture of the Law, of the Prophets, and of the Hagiographa: In the Law Exod. 4.22. In the Prophets, Isa. 52.13. and 42.1. In the Hagiographa Psal. 110. The Lord said, and the dew of thy birth, etc. So again Midr. Tehil. on Psal. 18.35. thy right hand shall uphold me, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. R. Joden said that in the age of the Messiah the blessed God will set the King Messiah at his right hand, as it is written, The Lord said to my Lord. R. Saad Gaon on Dan. 7.13. he came with the clouds of heaven, saith, And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah our righteousness, as 'tis written, The Lord said, etc. So th● ●erusalem Talmud tract. Berachoth c. 5. saith, this verse, the dew of thy birth, etc. is to be explained by Mich. 5.7.  
V. 3. Thy power] For the explicating this very obscure verse, the first thing to be taken notice of is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or strength, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as that signifies an army, or military forces, as we call them. The Messias in the former verses is set upon his throne for the exercise of his regal power, with a sword or sceptre in his hand; and as such he is supposed to rule in the world, to go out to conquer and subdue all before him. The army which he makes use of to this end, is the college of Apostles, sent out to preach to all nations: and the time of their thus preaching is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of his power, or forces, or army; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day that he shall wage war or join battle, saith the Chaldee. In which day, saith the Psalmist, the people that belong to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those that are at all affected to piety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fit for the Kingdom of God, Luk. 9.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disposed, arrayed, ordered, on file for the kingdom of heaven, Act. 13. 48. all that are any way listed among God's soldiers, all these shall become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again) a people of voluntary oblations (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies liberal, voluntary, spontaneous oblation, or contribution to the service of God) such as shall willingly offer up and consecrate themselves, and all that they have, to God's service, forsake all and follow Christ, bring their estates, and lay them at the Apostles feet, as we know the believers did. Act. 2. an essay of the great charity and liberality which the faith of Christ brought into the world. This they shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beauties of holiness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or of the Sanctuary, i. e. I suppose, mystically in the Christian Church, beautified with all those graces which the spirit of Christ works in the hearts of believers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King. 7.18. signifies the Ark of the Covenant or Sanctuary, and from thence the place in the Temple where the Ark was placed was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy of holies; and so I suppose the LXXII. understood it here, when they rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy holies, for so the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where signifies the Sanctuary; and the beauties of the Sanctuary are literally the ornaments of the Priests and Levites, their Urim and Thummim, which they have on when they carry the Ark (see note on Psal. 29. b.) But mystically these are the graces of Christ, the inward beauty or glory which shines in the Christian Sanctuary or Church, which is as it were the arena or place where these forces of God are mustered: Or perhaps in the beauties of holiness, as that signifies no more than God's sacred Majesty, in whose service they are listed, and on whose expedition engaged, according to Castellio's reading, quo die expeditionem sacrâ o●m majestate facies, in the day when thou shalt with thy sacred majesty make thine expedition. Another sense the words may be capable of, which the comparing the mention of Zion v. 2. and beauty of holiness here suggesteth, by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power, or host, or army, in the sense that frequently belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies an host in scripture, viz. the attendance on the Sanctuary, the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warring his warfare, i. e. officiating. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will simply import freewill offerings, and the sense run thus, Thy people will be a freewill offering in the day of thy Assemblies in the Sanctuary, shall offer (in stead of any thing else) themselves lively sacrifices, holy and acceptable. And this, if accepted, need not be deemed to exclude the other rendering, but the priestly and kingly offices of Christ being both here set down in this Psalm, the words (as is frequent in these compositions) may have been purposely contrived to fit both. Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may perhaps be thus most literally rendered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy children or progeny (so the Chaldee must understand it, when they join it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee, i. e. shall be to thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb of the morning: i. e. according to the proportion of the dew which the morning brings forth (as it were out of its womb) in such plenty as to cover the face of the whole earth, so shall thy children be, so numerous, the multitudes of ●hose that receive the faith of Christ, this dew on the face of the earth, being like the sand of the sea and stars of heaven; by which two expressions is set out elsewhere the spiritual seed of Abraham, the multitude of believers. i e. Over all the face of the earth, through all nations shall the Christian faith be propagated by this the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expedition or warfare, their preaching and promulgating of the Gospel. Another possible rendering the words are capable of, thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  used ten times in scripture, in all the other places expresses an immediately preceding birth, and is equivalent to as soon as born. So Ps. 58.3. the wicked are estranged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb, or birth; Ps. 22.10. I have been cast on thee from the womb, i. e. ever since my birth. Then, though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be by many construed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from the morning, as if מ were a Praefix; yet seeing the ש hath no dagesch, others conceive it a Noun, though not elsewhere found, yet guidable by the signification of its neighbouring words, and then it will note either morning or youth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice used, beside this place, and signifies not children but childhood, or the first age of youth. So Eccl. 11.9. & 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childhood and youth are vanity. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joined with it 'tis made more probable that here, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joined with it, they should both be taken in this sense, wherein there confestly they are. If this be accepted, than the Hebrew will be thus literally rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the womb youth is to thee, i. e. as soon as thou art born, thou enjoyest a firm and vigorous youth (increasing suddenly in wisdom and stature and favour with God and man) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy infancy the dew, i. e. is as the dew upon the face of the earth, in a moment spreads itself over all, is seen fallen rather than falling, is sprightly and aerial, and makes all things else so too. And then in accordance with it will be rendered what follows, Thou art a Priest for ever, art never superannuated for the service of the tabernacle, like the Levitical Priests, nor ever removed from it by death. In the following words the ח in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Jewish writers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Kimchi and Aben Ezra, allowed to be paragogical, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the manner or order; which is exactly the LXXII. their rendering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is insisted on by the Apostle in the New Testament, to which also the Syriack accords, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the likeness. And then it is strange the Interlinear should make it a suffix, and render it secundum verbum meum, according to my word: and yet herein some other learned men have imitated them. The Jewish Arab interpreting this whole Psalm of Abraham, as a relation of his victory over the Kings, and telling us that he was made a Priest in the place of Melchizedek, for his miscarriage in his blessing, because in it he made mention of Abraham's name before God's, renders the latter part of this third verse thus, and from the deep of the black sea, that thou mayest cast for thee the portions of thy children, explaining it by a Note to this purpose, he teacheth him, that they (viz. his children or posterity) shall divide the countries from the black sea to the utmost of regions, saying that he takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 16.33. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast. Abu Walid expounds those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by from the belly or womb of the darkness, i. e. saith he, from the time that thou wert in the dark of the womb; that the meaning might be, Prosperity hath accompanied thee from the time that thou wert in the dark of the womb, i. e. from thy first forming or creation, that is it that he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from thy first ortus or original. And so he would have both those passages joined in their signification. In this verse the LXXII. have made many changes. First for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people, they appear to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary oblations, they read▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, government (not as the Latin renders them, prin●●●um, beginning) as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince, Psal. 113.8. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the morningstar, omitting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dew, and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy progeny, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I begat thee; and so the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ancient time I begat thee my son. And to this as the Latin exactly accords, ex utero ante Luciferum genui te, and the Arabic in like manner, so doth the Syriack also (save that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the morningstar, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from of old) and many of the ancient Fathers have followed them, especially 
* Edit. Pamel. p. 586. G.  Tertullian, l. v. contra Martion. c. ix. who applies it to the nativity of Christ in the night, and that of a Virgin without the knowledge of any man, and refutes the Jews, who applied the Psalm to Hezekiah. That the Jews after Christ's time did thus apply it to Hezekiah, as the Chaldee Paraphrases understand it of David, appears evident from that Father. But before their hatred of Christ did thus engage them, some of the ancient Jews (see note a.) applied it to the Messias; and they are followed by Isaac Benarama on Gen. 47. and the passage next following of this King being a Priest, makes it impossible, according to their own principles, to be applied to any King of the Jews, the Priesthood among them being peculiar to the Aaronical tribe. And therefore the Chaldee, which applies it to David, interprets this of his exaltation to greatness in the world to come, by way of reward to his having been an immaculate King here,  
V. 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Lord at thy right hand] In this Psalm it is evident v. 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the title of God the Father, and so again v. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Messias God the Son, in respect of that dignity, and dominion, and regal power to which he was to be exalted at his ascension, that at the name of Jesus every knee should bow— This is expressed v. 1. by his sitting at God's right hand, for which the Apostle, 1 Cor. 15.25. reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It must be that he reign— By this 'tis evident that in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord at thy right hand, must be understood of the Messias instated in his regal power at the right hand of his Father, and not of the Father, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to back and help him, as Psal. 16.8. and elsewhere the phrase is used. For of the Son thus exalted we know it is that we read Joh. 5.22. that the Father hath committed all judgement to the Son. Agreeable to which it is that this Adonai or Lord at Jehovah's right hand here, shall strike through Kings in the day of his wrath, i. e. shall act revenges most severely on the opposers of his Kingdom; which revenges in the New Testament are peculiarly attributed to Christ, and called the coming of the Son of man, coming in the clouds, coming with his Angels, and the approaching, or coming of his Kingdom.  
V. 7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Brook of the way] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any hollow place or vale, a receptacle of waters, and from thence a small river or brook, which hath not its original from any spring, but is filled with rain-waters, and so is full in the winter, but in the summer dried up. So Gen. 26.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the valley of G●rar; Joel 3.18. a fountain shall come forth and water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Shittim: and 2 King 3.16. make this valley full of ditches; and v. 17. ye shall not see rain, yet that valley shall be filled with water. And being here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it seems to signify no more than those plashes of water, which in the winter are frequent in highways, from the fall of much rain. These first from the places where they are collected, (no pools on purpose provided for the receipt of waters, but every little cavity in the way, which is thus filled by rain,) and secondly, by the stagnancy or standing still of these waters, and thirdly, by the frequency of passengers fouling them, are to be concluded very unfit for the use of men, very inconvenient for drinking, and would never be used for that purpose, were it ●ot by him that hath no other, or that so far intends the haste of his way, and so far despises or neglects himself, as to content himself with the worst and meanest sort of accommodation, that which will just satisfy the necessities of nature. This is most observable of soldiers in an hasty march, that are thirsty, but will not make stay at an Inn to refresh themselves with wine, or so much as go out of their way to make choice of or seek out for wholesome water, but insist on their pursuit, and satisfy their thirst at the next receptacle of waters, the next puddle or trench, or ditch, or brook they meet with. This is a sign of great alacrity in a soldier, and withal of great humility, and contempt of hardship and difficulties, of submitting to any the meanest and most servile condition: and may well here be used poetically to express the great humiliation and exinanition of the Messias, assuming the real form and all the mean offices of a servant, pursuing the work to which he was sent with all alacrity, counting it his meat (and drink) to do the will of him that sent him, and finish his work, Joh. 4.34. and in fine laying down his life, suffering as willingly a most bitter contumelious death; which being by him expressed by drinking of a cup, and that a special sort of cup, such as others would not probably be content with, (Are ye able to drink of the cup that I shall drink of? Matt. 20.22.) and that an insupportable bitter cup, Matt. 26.39, 42. (Father if it be possible, let this cup pass from me) it may very fitly be extended to his death, as well as to all that was preparative and in the way to it. And to this the lifting up his head, reigning victoriously over all his enemies, being constituted Judge of quick and dead, is here justly apportioned, according to that of Phil. 2.8, 9 He made himself of no reputation, but humbled himself, and became obedient unto death, even the death of the cross. Wherefore God hath highly exalted him— Another notion there is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a torrent or river, Prov. 18.4. a flowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent, or river, and so Am. 6.14. unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it river of the wilderness. If it be here taken in that notion, then drinking of it may be a proverbial speech to express victory, as Isa. 37.25. when Sennacherib is boasting of his conquests, he thus speaks, I will enter into the height of his border, and the forest of his Carmel: I have digged and drunk water, and with the sole of my feet I have dried up all the rivers of the besieged places. Where the former part being an expression of victory and forcible seizure; and so the latter also of blocking up and close siege, the middlemost may probably be to the same sense; and the rather because of the custom of Eastern Princes, who in token of dedition exacted from subjugated Provinces Earth and Water, Judith 2.7. In reference to which, the digging up Earth and drinking Water will signify a forcible entry, a method of battery (where the milder summons have not prevailed) thereby to take livery and seism of an hostile Country. And if that be the notion here, than the phrase signifies Christ's victory achieved by his death over Satan, Sin and Hell. Which being wrought upon the Cross, is fitly precedaneous and preparative to the lifting up of his head.    

The Hundred and Eleventh PSALM.  
Praise ye the Lord.  
The Hundred and eleventh Psalm is one of those whose Title (see Note a. on Psal. 106.) is Hallelujah, and is accordingly spent in praising and magnifying the name of God for all his works of power and mercy. It is composed in twenty two short Metres, each beginning with the several Letters of the Hebrew Alphabet.  
1. I Will praise the Lord with my whole heart, in the 
‖ secret or counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  assembly of the upright, and in the congregation.  
Paraphrase. 1. From the bottom of my soul, and with the full choir of all the faculties thereof, I will acknowledge and bless the name of God. This I will do more privately in counsel of all pious men, the true Israelites, when ever any transaction of concernment is to be advised on by those that make strict conscience of their duty; and this will I do in the most public and solemn assembly. No juncto is too close, no congregation too wide, for such a most due performance.  
2. The works of the Lord are great, 
† studied by or found by, or in all their purposes, or designs.  sought out of all them that have pleasure therein.  
Paraphrase. 2. Marvellous are the works of God, and of all other sorts of study most worthy to be the exercise and employment of all pious men, who can entertain themselves with more pleasure in such meditations, than in all other the most sensual divertisements, and receive great profit and advantage by it.  
3. His work is 
* honour and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  honourable and glorious, and his righteousness endureth for ever.  
Paraphrase. 3. All that he doth is infinitely magnificent and beautiful, the works of his creation most admirable and stupendious, and so the works of his preservation and providence full of omnipotent greatness and wisdom. But above all, his justice and purity, his detestation of all sin and exact fidelity in all his promises is infinitely to be magnified, as that which goes through all his other works.  
4. He hath made 
‖ him a name or memorial by or of his wonderful—  his wonderful works to be remembered: The Lord 
† gracious  is gracious and full of compassion.  
Paraphrase. 4. The great miraculous works of his providence among us have made such impressions on men as will never be forgotten, but recorded and reported for ever: and indeed God hath made special ordinances, the Passeover, etc. to that purpose: Yea they have given him a title whereby he is known by all, the same that he once proclaimed of himself to Moses, when he desired to know and discern his nature more perfectly, The Lord, gracious— i. e. a most gracious and merciful Lord, not forward to punish every sin that out of frailty is committed against him, but abundant in mercy and loving kindness to all that faithfully adhere to him.  
5. He hath given 
* or spoil, see note d.  meat unto them that fear him; he will ever be mindful of his Covenant.  
Paraphrase. 5. He never fails to provide for them that serve and obey him, all things that they stand in need of; he hath promised never to leave nor forsake such: and whatsoever he hath thus by Covenant obliged himself to, he will be certain duly to perform. Thus did he promise Abraham concerning his posterity in Egypt, Gen. 15.13. and accordingly it was signally performed.  
6. He hath showed his people the 
‖ virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  power of his works, that he may give them the heritage of the heathen.  
Paraphrase. 6. His providence hath most effectually and eminently been discernible in his dealing with his people the Jews, before whom he hath cast out the Canaanites and other inhabitants of seven very fruitful nations, who had exceedingly provoked him with their unnatural sins, and given to this his people the quiet possession of them, to which they had not the least right or title but from his immediate donation.  
7. The works of his hands are 
† fidelity  verity and judgement, all his commandments are sure.  
Paraphrase. 7. And herein, as in all things else, his actions have been most just and righteous, just vengeance to obdurate sinners, as perfect fidelity and performance of his promise to Abraham his servant. And so all his appointments both for the rooting out and planting in, his menaces and promises, are most assuredly performed, there is no frustrating of any of them.  
8. They stand fast for ever and ever, and are done in truth and righteousness.  
Paraphrase. 8. Being once ratified and confirmed by him, they are sure to have that exact uprightness in them that they remain steady and immutable.  
9 He sent redemption to his people, he hath commanded his covenant for ever; holy and reverend is his name.  
Paraphrase. 9 And the like wonderful act of power and mercy and fidelity was it in God, that he rescued and brought out the seed of Abraham, to whom his promises were made, from the slavery of Egypt (an emblem of our greater redemption from the bondage of Sin and Satan wrought by his own Son) and by a mighty hand made good his promises to them of bringing them into Canaan. Thus firm and inviolable are all God's pacts and agreements made with his people, to whom as his mercies are most admirably firm, and for ever to be acknowledged with thanksgiving, so his judgements are most dreadful and formidable to all that provoke them to fall upon them.  
10. The fear of the Lord is the beginning of wisdom; a good understanding 
* are they to all that do the● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have all they that do his commandments: his praise endureth for ever.  
Paraphrase. 10. There is therefore no such excellent prudential course as the preserving in our breasts a just and due reverence of God, an awe to his laws, and a dread to his judgements; and when all is considered, this will be found the prime wisdom. And the reason is clear; The Law of God is the declaration of those things which are most our concernments to know, his commandments bring all profitable knowledge and judgement to them that carefully set themselves to, and are daily exercised in the practising of them. They that constantly guide their lives according to those divine directions, will soon discern experimentally what others at a distance never dream of, that the practice of his precepts is of all other things most for their turns, most agreeable to all their interests both in this and another world. And so for that most eminent mercy of such his divine and most excellent precepts (as well as for other parts of his Covenant, his grace and mercies) all possible praise is for ever due to his most holy name.  

Annotations on Psal. CXI.  
V. 1. Praise ye the Lord] What was observed, and competently proved, note 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  on Psal. 106. that Hallelujah was no part, but only the Title of the Psalm, is applicable to this also and more that follow, and is here most clearly demonstrable. For this Psalm (as also the next) is one of those that are composed with exact respect to the order of the letters of the Alphabet. And it is S. Hierom's true observation, that this Psalm is the first which is purely Alphabetical, the 25th. and others, which are well-nigh such, failing or abounding in some Letter, whereas this, leaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Title, begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the 112. doth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in very short metre goes on exactly according to the letters of the Alphabet, which it could not be imagined to do, if it began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Vright] Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upright, 'tis Kimchi's observation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an appellative of Israel, as Numb. 23.10. Let me die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the upright. And so they are called by a name of much affinity with this, Jesurun, in the notion, and by analogy as in the New Testament the Christians are called Saints.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Sought out] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek, investigate, search, is used for meditating, studying, and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a school, or place for study of the Law, and in Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Academy, or University; and accordingly 1 Cor. 1.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inquirer, is the student, he that spends his time in searching and finding out difficulties (see Notef. on that place:) and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applied to the great works of God, may be rendered are studied, or meditated on, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all that have delight or pleasure in such study or meditation, sought of all that desire them, saith the Jewish Arab. But the word also signifies to be found, Isa. 65.1. I am found by them that sought me not. And then this will bear an excellent sense, frequently met with in other places, that the secret of the Lord is with them that fear him, his way is plain unto the righteous, (so Abu Walid, they are evident or plain to all that delight in them, or love them) though the wicked shall fall therein, and the like. The next words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are capable also of another rendering, in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 3.1. where we render it purpose, and Eccl. 5.7. where we render it matter, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thing, in both places. And by analogy with those the phrase may here signify in all their parts, designs, or purposes, or in all their several concernments.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Made his wonderful works to be remembered] The most proper rendering of this verse will be pitched on by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial, any thing by which a man may be remembered, any name or title attributed to any for any notable action or excellency. So the LXXII. Exod. 17.14. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, name, and Hos. 12.5. The Lord God of hosts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is his memorial; that sure is, the Lord is his name. And accordingly the Mazorites call God's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorial. Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made a memorial, is no more than he hath made him a name; either by common way of speaking, he hath left remembrances of himself which will continue (as Gen. 11.4. Let us make us a name, and 2 Sam. 7.9. I have made thee a great name, and v. 23. of God himself, that he went to make him a name, and to do for you great things, very agreeable to the style here, he hath made a memorial or name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his wondrous works, and so the Chaldee understand it here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made him a good memorial) Kimchi reads it, a memorial of his wonders in Egypt, in giving us the Sabbath, Passeover, and other feasts; accordingly Aben Ezra renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. the spoil of the Egyptians, according to the promise of God, Gen. 15.13. But it may be also interpreted more minutely and critically, he hath made him a title, a name, by which he expects to be called, viz. this which here follows, as the breviate of that by which he was pleased to proclaim himself, Exod. 34.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord merciful and gracious, not making this a distinct sentence from the former, but affixing it as that name which he hath made himself by his works.  
V. 7. Commandments are sure] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies true and sure and faithful, is the Epithet of God's Commandments here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  How it is to be rendered, will be best guest by considering the context, and the peculiar importance of the Commandments here. The former verse speaks of the heathen nations, the Canaanites, etc. who were by God's appointment rooted out of their land, and the Israelites planted in their stead. In this, saith the Psalmist, there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidelity and judgement: fidelity in performing the promise made to Abraham many years before, and just vengeance on those nations for their sins, the measure of which they had now filled up. And as the ground of both these, 'tis here added that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his commandments— The word which we render commandments, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to visit either for good or evil, which signifies also to command, or give order. So of Cyrus, Ezr. 1.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath charged me, and 2 Chron. 36.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath charged me, (the same Cyrus) to build him an house at Jerusalem. In this sense of the word it may here be fitly used for God's appointments and commands to the children of Israel to root out the Canaanites, and to take possession of their land, (not understanding it of the Commandments or Law of God written in their hearts, against which these nations had so unnaturally offended.) So when Joshua, Jos. 8.29. commanded to cut down the carcase of the King of Ai, etc. the Chaldee render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and frequently in the like sense. And then of these commands of God, these appointments of his, for the good of the one sort, and the punishment of the other (the LXXII. fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commands or expresses given by him) the Psalmist saith, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure, firm, faithful, i. e. are most certainly performed: whensoever he gives order for the destroying of a nation, it shall certainly be performed, unless by their speedy repentance they avert it, Jer. 18.8. and so for his command of building and planting, v. 9 And this in both parts is the probablest meaning of the place, as will be guest by the ensuing verse, They stand fast for ever and ever—  
V. 10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Beginning of wisdom] The word beginning is of uncertain sense. It may signify the first in time only, and so the rudiments, first foundation or groundwork, and so though the most necessary, yet the most imperfect part of the work. And if it should thus be understood here and in other places, the sense would be no more but this, that there were no true wisdom, which had not its foundation in piety and fear of God. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head) signifies the first in dignity as well as in order or time, and is frequently used for the chief or principle of any kind. So Deut. 18.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head) the prime, the principal, i. e. the best, of thy corn and wine and oil, and of the fleece of thy sheep. So Amos 6.6. that anoint themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the chief of ointments, the best and most precious; and 1 Sam. 15.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of that which was devoted, is interpreted v. 9 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness, and, all the good, as that is opposed to the base and vile in that verse. So Numb. 24. Amalek was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first, i. e. chief, of the nations. And thus it is to be understood here, that the fear of the Lord (which signifies all piety) is the principal or chief of wisdom, as sapientia prima in Horace is the principal or most excellent wisdom; according to that of Job chap. 28.28. Unto man he said, Behold the fear of the Lord, that is wisdom, and to depart from evil is understanding, that by way of eminence, the most excellent wisdom and understanding. The Jewish Arab reads, The first thing that wisdom gives in command is the fear of the Lord, and a goodness of understanding is to all that do that.    

The Hundred and Twelfth PSALM.  

‖ Hallelujah: see note a. on Psal. 111.  Praise ye the Lord.  
The hundred and twelfth Psalm is a description of the present employments and felicities of the truly pious wan, such as do much tend to the honour and praise of God, who is so exceeding gracious unto all his servants, that there cannot be a greater freedom and bliss than to be in the number of them. And therefore the Psalm, which describes this, is by the Hebrews entitled Hallelujah, though there be no other express praising of God in it. It is composed like the former, the several short metres beginning with the letters of the Hebrew Alphabet.  
1. BLessed is the man that feareth the Lord, 
† be delighteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that delighteth greatly in his commandments.  
Paraphrase. 1. There is no true felicity but that which consists in a most careful performance of all the commandments of God, strictly abstaining from all that may displease him, and cheerfully practising all that he requires of us. And indeed there is no such security of all true durable delight and pleasure as this, the present gratefulness, and the succeeding comforts of such practices to any truly virtuous mind, are a continual feast, of all others the most exceeding, and all other pleasures in respect of this are nothing worth.  
2. His seed shall be mighty upon the earth; the generation of the upright shall be blessed.  
Paraphrase. 2. And as this is the most pleasurable, so is it the most thriving skilful method to bring all greatness and flourishing upon any family, to advance and enrich the posterity. For as long as God hath the disposing of the good things of this world, honour and wealth, etc. 'tis unreasonable to imagine that any subtleties or policies, projects or ambitions of ours, which have impiety in them, and thereby forfeit all title to God's benedictions, shall be near so successful toward our present worldly interests, as a strict piety and constant adherence to the ways of God.  
3. Wealth and riches shall be in his house, and his righteousness endureth for ever.  
Paraphrase. 3. The promise of the greatest abundance and confluence of earthly felicities being by God entailed on the persons and families of such men, as well as the eternal rewards in another world. (See 1 Tim. 4.8.)  
4. Unto the upright there ariseth light in the darkness; he is gracious, and full of compassion, and righteous.  
5. A good man showeth favour and dareth; he will guide his 
* or words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  affairs with 
‖ judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  discretion.  
6. Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance.  
Paraphrase. 4, 5, 6. And if any affliction at any time befall such (as the promises of felicities in this world are always to be taken with the exception of the cross, some mixtures of afflictions for gracious and wise ends, the punishing our sins here, that they be not punished hereafter, the curing our spiritual maladies, and exercising our graces) yet are there such allays joined with it, such strengths to support, and such seasonable and oft unexpected issues and deliverances out of it, that this cannot be looked on otherwise than as a special work of his merciful providence toward them. And (which is oft to be observed) this supply from God of allays and comforts in affliction, together with timely deliverances out of it, shall certainly be performed unto good men, not only because 'tis promised them, and therefore shall not fail them, but also because 'tis made over to them from God's special providence, as a reward most fitly apportioned to several graces in them: as 1. to their charity and bounty and compassion to others, giving and lending to all that are in distress, God hath promised such, by way of proportionable reward, that they shall receive mercy as the wages of their mercifulness, and not only in another world, but in this, they shall be blessed on earth, Psal. 37.25. So 2. to discreet moderation and temper both of their words and actions. Good men, if they be throughly, sincerely such, are meek, and not apt to be impatient in words or deeds, and so they contribute much to the allaying of their afflictions, and softening their persecutors, both which rageful and impatient behaviour is wont to exasperate. And then 'tis over and above, a reward of their patience and meekness and discretion, which God hath allotted them to temper and sweeten and timely to remove their sufferings who bear them so well, at least to afford them strength, to make them very supportable. By these means, whatever misadventures they may for a time meet with here, God will assuredly provide for them, yea and for their posterity (if they go on constantly in their steps) he will give them stability in the prosperities of this life; and because a good name after death is as great a blessing as wealth or honour in this life, that proportion shall be secured to them also, their memory shall be fresh and flourishing among all posterities (when their bodies are rotten in their graves) and by their example they shall benefit many, when by their actions they can no longer oblige them.  
7. He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord.  
8. His heart is established, he shall not be afraid, until he 
‖ look upon his oppressors.  see his desire upon his enemies.  
Paraphrase. 7, 8. Another special privilege there is that belongs to every pious man. His adherence to God and dependence on him is an amulet against all worldly fears or apprehensions; when the news of danger or misery, the one imminent, the other already present, assaults him, it is not able to disquiet or disturb him. The reason is, he hath resigned his whole being into God's wisest disposal, and is assuredly persuaded that his divine choices are to be preferred, that what he sends or permits to fall, is fitter for his turn than any thing else that he could choose for himself, and consequently that if God sees it not good for him, he will avert it before it come, or remove it speedily: and by this one assurance he is completely fortified, not only for a patient, but cheerful entertainment of all that is or shall come, remains unmoved, and well pleased with God's present dispensations, whatsoever they are, and so constantly continues, till the same hand that sent them give him release and deliverance out of them, which in God's good time shall be done also.  
9 He hath dispersed, he hath given to the poor, his righteousness endureth for ever; his horn shall be exalted with honour.  
Paraphrase. 9 As for his charity and constant liberality to the poor, (which is a special piece of piety, and interpreted by God as if it were done to himself) it never goes unrewarded. One crown is reserved for it, eternal felicity in another world; which though a gift of God's free bounty, shall then be dispersed with respect to the performances of this kind (see Matt. 25.34, etc.) And another is presently bestowed here; wealth, and honour, and a most flourishing condition in this world, is very frequently the visible and discernible, and when not so, yet the secret unobservable reward of this one sort of piety, being promised to it more peculiarly than to ●ny other good works. Deut. 26.11.13. Psal. 41.2.37.26. Prov. 11.24, 25, 26, 27.13.22.14.21.19.17.22.9.28.27. Mar. 10.30.  
10. The wicked shall see it, and be grieved, he shall gnash with his teeth and melt away; the desire of the wicked shall perish.  
Paraphrase. 10. To conclude, the felicities of piety even in this life are such, as are matter of real envy and trouble and indignation to the wicked, who cannot choose but see it, and secretly confess it, and repine and malign and be disquieted at it, whilst themselves, be they never so intent and industrious in the getting and keeping of worldly wealth, do yet sensibly decay and grow hinderly, all their designs and indirect methods of thriving are cursed and blasted, and pursued with a continual improsperousness; yield them no kind of fruit in this world, yet cost them full dear in another.  

Annotations on Psal. CXII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. See his desire] The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see, in composition with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his distressers or oppressors, hath been already explained, Note on Psal. 44. c. in reference to David at that time. 'Tis used again Psal. 59.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall let me see or look on mine enemies; and Psal. 92. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mine eye hath looked on mine enemies, and mine ear hath heard of them that rise up against me, i. e. seen and heard of their destruction v. 10. and so the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the ruin— So Psal. 118.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall look upon my haters: the LXXII. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I shall behold my enemies, i. e. having God for my auxiliary, I shall without fear look on them. Here it is applied more generally to all pious men, and must still be rendered shall behold or look upon his oppressors or distressers; the meaning still being proportionable, he shall behold them securely, confidently look in their faces, as we say, as being now no longer under their power, being freed from their tyranny and pressures. The Chaldee, which rendered it Psal. 44. by seeing revenge, here change it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption, deliverance from his distress.  
V. 10. Melt away] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve or melt, being joined with seeing, grieving and gnashing with the teeth, expressions of the wicked man's envy, may be thought to belong to the same matter, consuming or melting away with grief. But the word signifying any kind of melting, consumption, or dissolution, outward of the estate, as well as inward of the mind, that particularly which is caused by putrefaction, that may as probably be the notion of it here; and so it best agrees with that which follows, the desire of the wicked shall perish. Whilst pious men thrive and prosper, wicked men decay, consume, melt away, and all their covetousness, worldly-mindedness, earnest pursuit of wealth (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire imports) comes to nought and perisheth. The Syriack therefore for melting read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be taken away or destroyed.    

The Hundred and Thirteenth PSALM.  

‖ Hallelujah  Praise ye the Lord.  
The hundred and thirteenth is a thankful commemoration of the glory and condescensions of God, and the great and signal works of his providence to the most afflicted abject creatures (never more discernible than in the work of redemption) and from the matter of it was by the Hebrews styled, as the two former, Hallelujah. (See note ᵃ. on Psal. 106. and 111.  
1. PRaise, O ye servants of the Lord, praise the name of the Lord.  
Paraphrase. 1. All faithful servants of God are most nearly concerned and obliged cheerfully to celebrate and commemorate the great and glorious and gracious works of God.  
2. Blessed be the name of the Lord from this time forth for evermore.  
Paraphrase. 2. To him therefore be all possible praise and glory ascribed both now and to all eternity.  
3. From the rising of the Sun to the going down of the same the Lord's name is to be praised.  
Paraphrase. 3. From one end of the heathen world unto the other (see Mal. 1.11.) his mercies and goodness to mankind (especially that great Evangelical mercy, the gift of Christ) shall be solemnly proclaimed and promulgated.  
4. The Lord is high above all nations, and his glory above the heavens.  
Paraphrase. 4. The power and dominion of God is paramount, the greatest Empires in the world are all subordinate to him; He is the one supreme Lord over all the world, and not only of this one people which is called by his name: And though the highest heavens be the special place of his mansion, yet his glory is infinitely greater than to be encircled or comprehended by them.  
5. Who is like unto the Lord our God, who 
† exalteth himself to dwell.  dwelleth on high,  
6. 
* Who humbleth himself to behold in heaven and in earth.  Who humbleth himself to behold the things that are in heaven and in the earth?  
Paraphrase. 5, 6. And above all other ways of expression, herein is he most incomparable, that sitting in the highest heavens in the greatest majesty, he is pleased to descend to this low state of ours, to visit us here below in the greatest humility (not only by overseeing, overruling and governing the affairs of this lower world, but by assumption of our flesh pitching his tent among us, and so corporally visiting us, in the incarnation of the Son of God.)  
7. He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill,  
8. That he may set him with princes, even with the princes of his people.  
9 He 
‖ setteth the barren in a family a—  maketh the barren woman to keep house, to be a joyful mother of children. Praise ye the Lord.  
Paraphrase. 7, 8, 9 And as this God of heaven hath been pleased thus to descend and humble himself to us, so is he graciously pleased to exalt those that are humbled, and from the lowest pitch of worldly vileness and desolation to advance sometimes to the highest dignities, even to that of the royal throne, 1 Sam. 2.8. at other times to dispense other seasonable mercies, children to the barren Sarah and Hannah, a●d many the like (but especially the gift of grace, and of more grace to the humble, the glad tidings of the Gospel to the poor.) For which we are all obliged to pay him our Hallelujahs.  

Annotations on Psal. CXIII.  
V. 5. Dwelleth on high] The Syntaxis in this place is very poetical, and a very discernible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged to be in exact opposition one to the other, the first from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high, is exalting himself, the latter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lowly, humbling himself. And proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven and earth must be opposed also, and the one joined with his exaltation as the term of that, and the other with his humiliation as the term of that: and then the like decorum being observed betwixt dwelling, and seeing or beholding (the higher being proper for the habitation, but the lower being accommodated to the works of his providence, signified by seeing) the construction will be regularly thus, who is like unto Jehovah our God, who exalteth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit or dwell there, and yet humbleth himself (at the same time) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see, behold, or order all things therein by his providence and his grace? An observation which hath always had truth in it from the beginning of the world, but then most signally, when the Messias, the supreme God of heaven, came to visit us here on earth in so great humility. Of this kind of composition there want not examples: see Cant. 1.5. I am black, but comely, as the tents of Kedar, as the curtains of Solomon; i. e. black as the tents of Kedar, but fair as the curtains of Solomon. So Deut. 32.42. I will make my arrows drunk with blood, and my sword shall devour flesh, with the blood of the slain and of the captives: where the sense exacts this other placing, I will make my arrows drunk with blood, the blood of the slain, and my sword shall devour the flesh of the captives— So Rom. 1.12. the righteousness of God is revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from faith to faith, i. e. the righteousness of God by faith is revealed to faith, or that men might believe: see Note b. on that Chapter. To this sense I conceive all the ancient translators had respect, the Chaldee rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who exalted his habitation that he may dwell, and le's down his eyes that he may see in heaven and in earth; but the LXXII. more expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who dwelleth in the heights, and beholdeth the things that are below in the heaven and in the earth; and so the Syriack, who sitteth on high, and beholdeth or looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on that which is deep or low (not as the Latin reads coelum & terram, the heaven and earth; but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. on heaven and earth. In all which renderings the letting down the eyes, the beholding the things that be low or deep, cannot be common to the heaven and earth, but is proper to the earth in opposition to heaven. For as for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the regions of the air, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it cannot probably have place here, any more than v. 4. where his glory is said to be above the heavens, to express the infiniteness of it, by its superiority to the highest of all creatures, which consequently must be resolved to be the highest heavens, and not the air, which is much inferior to them. If this should seem to be too unusual and violent an hyperbaton, than the meaning must be, that although God be high in his throne of glory, yet he condescends to the managery of the whole fabric, stoops down to behold the things on earth, and by as great a condescension, looks on those in heaven; his glory therein approving itself to be above the heavens, because his beholding the transactions there is a descending or looking down.  
V. 9 Keep house] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is sometimes best rendered family: so Gen. 7.1. Go thou and all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy family into the Ark. So Exod. 1.21. God made for the midwives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 families, 2 Sam. 7.11. God shall make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a family, i. e. give thee children. And so here speaking of God's mercy to the poor and lowly, and instancing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the barren, childless woman, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 settling her an house, must be giving children, and so will most intelligibly be rendered, settleth the barren in a family,; and then to it will best accord what follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joyful mother of children, there being no such matter of joy to a barren woman, as that of having children. The Jewish Arab quite leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his translation, renders it, and that maketh the barren woman a joyful mother of children; as thinking it included in the sense. A phrase very nigh unto this we had Psal. 68.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the speech being of solitary persons, widows, etc. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying adverbially, at home, the rendering was somewhat to differ from this, as the sense did.    

The Hundred and Fourteenth PSALM.  
The hundred and fourteenth is a brief recital of the miraculous works of God to his people the Jews, in their redemption out of Egypt, and journey to Canaan; an emblem of his greater miracles of mercy in the redemption of mankind by the death of his Son.  
1. WHEN Israel went out of Egypt, the house of Jacob from a 
‖ barbarous people  people of strange language,  
2. Judah was his 
† to or for his holiness  sanctuary, and Israel his 
* power.  dominion.  
Paraphrase. 1, 2. When God was pleased to deliver his people of Israel out of the servitude they endured in Egypt, he did in a signal manner demonstrate both the sacred and inviolate nature of all his promises, and the overruling virtue of his power and dominion over all creatures, his fidelity at once, and his omnipotence.  
3. The sea saw it and fled, Jordan was 
‖ turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  driven back.  
Paraphrase. 3. At his least command the Red sea departed out of the channel, and left a dry ground for them to pass in the midst of it; as at another time the river Jordan parted asunder, and the current stopped its course, and went backward, the waters were cut off, Jos. 4.7. whilst Joshua and the people passed over it.  
4. The mountains skipped like rams, and the little hills like lambs.  
Paraphrase. 4. And at the giving the Law to them in the wilderness, the whole mountain on which it was, Mount Sinai, all the greater and lesser branches of it, did greatly shake, and move out of the place most terribly, Exod. 19.18.  
5. What ailed thee, O thou sea, that thou fleddest; thou Jordan, that thou wast driven back?  
6. Ye mountains that ye skipped like rams, and ye little hills like lambs?  
7. Tremble thou earth at the presence of the Lord, at the presence of the God of Jacob,  
8. Which turned the rock into a 
† lake of  standing water, the flint into a fountain of waters.  
Paraphrase. 5, 6, 7, 8. If any man demanded what was the reason of the prodigious ebb of the Red sea, or of the standing still and parting of Jordan, of the terrible earthquake and commotion that was of the whole mountain and parts of Sinai, the account is evident, God was there pleased by the ministry and guard of Angels to exhibit himself in a special manner to that people for their rescue out of Egypt, and to bring them into Canaan, and to deliver his Law unto them; and that presence of his was the the only cause of all these prodigious effects, as at another time it was of bringing such plenty of water out of a rock of flint, that it maintained a current (as if it had been a notable spring) some considerable time after.  

Annotations on Psal. CXIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Of strange language] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Chaldee here rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barbarous, and so by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word among the Greeks and Latins comes from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extra, redoubled, and so signifies to a Jew any man of any other nation, and so fitly answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger or alien.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. His sanctuary] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will literally be rendered to or for his holiness, and being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was will signify, that Judah, the people of the Jews there spoken of, was made use of by God on, or among, them to demonstrate his holiness, in the notion wherein oft it is taken for the keeping his promise sacred or inviolate; as when Psal. 111.9. speaking of the firmness and immutability of his Covenant, it is added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy (as in another respect, reverend) is his name. The meaning than is, that Judaea was a special instance of his holiness, or performing his promise made to Abraham long before. And then in proportion, that which follows must be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel was his power, i. e. Israel was an instance of his power, in his acting for Israel he declared his omnipotence most signally; the LXXII. literally render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his power, but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his praise or glory, i. e. in dealing with whom he set forth his glory. In this, as in the former verse, the expression is poetical. In the first verse, as Israel and the house of Jacob are the same thing in several names, so is Egypt and the barbarous people. And here, as Judah and Israel are all one (the separation being not made at that time, which is here respected) so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holiness, or to his holiness, and his power, are jointly attributed to the same subject, Judah and Israel; not that the holiness of God was showed in one, and the power in the other. Another interpretation the words are capable of, that as Judah marched out of Egypt, the cloud which went before the host abode upon them, and that presentiating Almighty God, and still consecrating and making holy the place of his abode, may found that speech, that Judah was his sanctuary, or place of his residence. And then, as Psal. 136.9. the moon is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a dominion in the night, i. e. in an active sense to rule, and govern; so the meaning of Israel's being his dominion here may be, their being impowered as a Prince by God, to go out with an high hand, executing justice on their enemies.  
V. 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mountain's] Though the earthquake at the giving the Law were so remarkable, that there can be no doubt of the fitness of accommodating this skipping of the mountains to it; yet 'tis not amiss to mention the interpretation of Kimchi, who applies it to the striking the rocks in Rephidim and Cades, which also hath this probability, that Naturalists observe that earthquakes sometimes make eruptions of water.  
V. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Standing water] The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendered a lake of water, to note the abundance of it; accordingly the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a river,: and so the Psalmist expressly describes the gushing out of the waters from the rock, that they ran in dry places like a river, Psal. 105.41.    

The Hundred and Fifteenth Psalm.  
The hundred and fifteenth (by the LXXII. and Syriack and Latin and Arabic and Aethiopick 
† So also the Jewish Arab, who having begun the former Psalm with [even as, O Lord thou didst when Israel went out of Egypt, etc. begins this with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so, O Lord, thou dost not, or do thou not to us what we deserve but to thy name, etc. So Kimchi notes it of some copies.  annexed to the former, but distinguished in the Hebrew and Chaldee) is a rendering of all glory to the true and only God in opposition to all Idol-Deities, and a calling upon all sorts of men to place their whole affiance and trust in him.  
1. NOT unto us, O Lord, not unto us, but unto thy name give glory, 
'Tis not with us, O Lord, not with us.  for thy mercy and for thy truth's sake.  
Paraphrase. 1. O Lord, we sinful and vile men are most unable in the least degree to glorify thee, we are most unworthy of the least of all thy goodness, abundantly reached out unto us; no strength of ours hath contributed in the least to our felicities, no merit or desert of ours hath brought them down from thee by way of due or challenge: thine holy blessed and most glorious name, that hath wrought all in us and for us, must in all reason have the entire honour and praise of all; there being no other motive or impellent to excite or invite thy mercies but thine own mere grace and favour, and thy fidelity and immutable constancy to thy Covenant and promises freely made to us, which thou wilt never fail to perform.  
2. Wherefore should the heathen say, Where is now their God?  
Paraphrase. 2. The heathen Idolaters round about us have not sped so well in their machinations or attempts against us, as to have any temptation to reproach us of the God we worship, that he is either unable or unwilling to help us.  
3. But our God is in the heavens, he hath done whatsoever he pleased.  
Paraphrase. 3. Though the God we worship be not here in any visible shape among us, as their Idols are, his court of residence, his palace and throne being in the highest heavens; yet hereby is he not so removed from us, but that he hath been always able to perform whatsoever he hath pleased, as readily and effectually as if he had been always bodily present among us.  
4. Their Idols are silver and gold, the work of men's hands.  
5. They have mouths, but they speak not; eyes have they but they see not;  
6. They have ears, but they hear not; noses have they, but they smell not;  
7. They have hands, but they handle not; feet have they, but they walk not, neither 
‖ breath, or ●u●o●r,  speak they through their throats.  
8. They that make them are like unto them, so is every one that trusteth in them.  
Paraphrase. 4, 5, 6, 7, 8. Whereas the gods falsely so called, which the heathens worship, and from whom they expect relief and assistance, are nothing but so many liveless images of wood, stone, or metal, conceived by them to be inspirited by the false deities to whose names they are consecrated, but have really not the least degree of sense or life in them: The materials whereof they are made are perfectly inanimate, and the artificers carving on them mouths, and eyes, and ears, and noses, and hands, and feet, and throats, is not at all available to give them the use or first faculty of language, or sight, or any other sense, or so much as of breath. And then they that can carve and work them to this end, specially those that can offer their prayers, repose their confidences in such inanimate statues, are certainly, as to any regular use of their faculties, as senseless, as irrational as any of them, act as contrary to all reasonable or animal rules, as mere images would do, if they were supposable to do any thing.  
9 O Israel, trust thou in the Lord; he is their help and their shield.  
Paraphrase. 9 Whilst those, the best gods that other nations acknowledge, are thus perfectly impotent, the God of Israel is a God of goodness and of power, as able as willing to relieve them that trust in him. O let all that are admitted to the honour of being owned as his people, confidently rely and repose their trust in him.  
10. O house of Aaron, trust in the Lord; he is their help and their shield.  
Paraphrase. 10. And above all, those especially that draw nigh to him, wait on his altar, officiate in his divine service, are in peculiar manner obliged to offer up their prayers, and repose their affiance in him, who hath promised to be present and assistant to them, as those which are his proxies and commissioners upon earth, to intercede betwixt God and man in things belonging to God.  
11. Ye that fear the Lord, trust in the Lord; he is their help and their shield.  
Paraphrase. 11. And the same is the duty, or rather privilege, of all faithful servants of God, to repose their whole trust in him, as one that will be sure never to fail them nor forsake them.  
12. The Lord hath been mindful of us, he will bless us; he will bless the house of Israel, he will bless the house of Aaron.  
Paraphrase. 12. Of this we have had many experiences in the several acts of his power and mercy toward us, and each of those is a pawn and engagement to secure us of the continuance of the like both to our Church and State, Temple and People, whensoever we have need of it.  
13. He will bless them that fear the Lord, 
† the small with the— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add  both small and great.  
Paraphrase. 13. And the same will he not fail to do to all true servants of his, of what condition soever they are in this world; the greatest Prince shall not have any privilege herein above the meanest peasant.  
14. The Lord shall increase 
* upon you, upon you, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  you more and more, you and your children.  
Paraphrase. 14. And the same blessings which he bestoweth on such, he will continue and entail upon their posterity.  
15. Ye are the blessed of the Lord which made heaven and earth.  
Paraphrase. 15. This is a prerogative indeed, wherein the pious man infinitely exceeds and surpasses all other men in the world, that he and his family, and all that come from him, are the peculiar province and care of the Creator of all the world; and what blessing is there that they may not confidently expect and depend on by that tenure?  
16. 
‖ heavens of heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The heavens, even the heavens are the Lords; but the earth hath he given to the children of men.  
Paraphrase. 16. The highest heavens hath God provided for his own palace and court of residence; but the other part of the Universe, the inferior globe of earth and air and sea, hath he given to man, to have the dominion and use of the creatures that are therein.  
17. The dead praise not the Lord, neither any that go down into silence.  
18. But we will bless the Lord from this time forth and for evermore. Praise the Lord.  
Paraphrase. 17, 18. And to this vast bounty of his what praises and acknowledgements of ours can ever bear any proportion? The most we can do in discharge of this duty is, to bless and serve him constantly whilst we live here; and when we are gone off from this scene where this service is performed to him, and our bodies laid in their graves, where there is nothing but silence, no power or opportunities of serving or magnifying God any longer, to leave it as a legacy to our posterity through all successions unto the end of the world, that they may supply our defects, and sing continual Hosannas and Hallelujahs to him for ever.  

Annotations on Psal. CXV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Not unto us] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendered not with us, in the notion wherein that is said to be with us which we have, or is in our power: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 73.25. who is with me? or, whom have I in heaven? and Gen. 33.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough with me, or I have enough.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Idols] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally grievances; and 'tis usually observed that the Jews imposed names of ill omen on the heathen Deities: so the feasts dedicated to them in their idiom are proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be sad and anxious, signifies also by Metonymy, to form or frame any thing very diligently (applied to God's framing of us, Job 10.8. and to enemies distorting and depraving others words, Psal. 56.5.) And in that notion of it also may be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the simulacra, idols or Images of the Gentiles, which being consecrated by their Priests, and thereby thought to be animated by those whose images they are, thenceforth are worshipped as Gods. So when 2 Sam. 5.21. we read that the Philistims left there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their images, 1 Chron. 14.12. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gods. So S. Augustine De Civit. Dei l. 8. c. 23. tells us of the Theology of the heathens, received from Trismegistus, that the simulacra or statues were the bodies of their Gods, which by some magical ceremonies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were forced to join themselves as souls, and so animate and inliven those dead organs, to assume and inhabit them. So saith Minutius, Isti impuri spiritus sub statuis & imaginibus consecratis delitescunt, those impure spirits lie hid under the consecrated statues or images; and again, rapiunt ad se daemonia & omnem spiritum immundum per consecrationis obligamentum, they catch and force to them the devils, and every unclean spirit, by the band of consecration (the spirits are supposed to be annexed and bound to them by their magical rites and ceremonies.) So Arnobius cont. Gent. l. 6. Eos ipsos in his (signis) colitis, quos dedicatio infert sacra, & fabrilibus efficit inhabitare simulacris, the heathens in the images worship those which the dedication or consecration brings into them, and causes to dwell in their graven images. And so Proclus de Sacrif. & Mag. mentions it as their common opinion, that the Gods were by their favour and help present in their images. And therefore the Tyrians fearing that Apollo would forsake them, bound his image with golden chains, supposing then the God could not depart from them. The like did the Athenians imagine, when they clipped the wings of the image of Victory; and the Sicilians in Cicero de Divin. who complain that they had no Gods in their Island, because Verres had taken away all their statues: and so we know Laban, when he had lost his Teraphim, tells Jacob Gen. 31.30. that he had stolen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Gods. And so of the Golden calf, after the feasts of consecration, proclamation is made before it, These be thy Gods, O Israel. But this of the animation and inspiriting of images by their rites of consecration being but a deception and fiction of their Priests, the Psalmist here discovers it, and assures all men, that they are as inanimate and senseless after the consecration as before, bare silver and gold, with images of mouths and ●ars, etc. but without any power to use any of them, and consequently most unable to hear, or help their votaries.  
V. 7. Speak they] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will be concluded by the context, which immediately before had mentioned their having mouths and not speaking. Here therefore (as there the proper action of the mouth was speech) the proper action of the throat or larynx seems to be intended, and that is to breath. So when Psal. 90.9. he saith, we consume our days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Targum reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a vapour, i. e. breath of the mouth in winter. If it be not this, then sure 'tis an inarticulate sound, contradistinct from speaking. So Kimchi and Aben Ezra state it, and quote Isa. 38.14. where the word is applied to the murmuring of the dove.  
V. 9 Trust thou] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trust thou, the LXXII. appear to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath hoped, and so in v. 9, and 10. And so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they of the house of Israel trust. And if that were the true reading, the sense would well accord, in opposition to what went before. The idol-worshippers, that hope in their gods, are most senseless persons, lose all their prayers that are poured out to them, receive no aid or relief from them; but the house of Israel trust in the Lord of heaven, make their addresses to him, and they receive the benefit of their trusts and prayers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is their help and their shield, he actually defends and assists them, when they thus depend on him. But the Hebrew reading is to be adhered to, and the sense is the same either way. The Jewish Arab altering the signification from the imperative, paraphraseth, and as the house of Israel hath trusted in the Lord, because he, etc. v. 12. so the Lord will be mindful of us, and will bless us, etc.    

The Hundred and Sixteenth PSALM.  
The hundred and sixteenth is a grateful acknowledgement of God's seasonable deliverances, and gracious returns to the prayers of his afflicted distressed servant, which are to be answered with vows of new obedience, and entire affiance in God. It is thought to have been composed by David upon his delivery from the rebellion of Absolom, after which he immediately had the liberty to return to the sanctuary and public assembly at Jerusalem, v. 14. and 18, and 19 but may possibly, and not unfitly, belong to the return from the captivity (see note ᵃ.  
1. 
‖ I desired that the Lord would hear my voice, my  I Love the Lord, because he hath heard my voice and my supplications.  
2. 
† That he would incline  Because he hath inclined his ear unto me, 
* and in my days I will call upon him.  therefore will I call upon him as long as I live.  
Paraphrase. 1, 2. I made my prayer to the Lord the God of heaven, that he would in his good time give audience to my cries which I daily poured out before him, that he would at length be graciously pleased to consider my distress. When calamities approach or seize upon me, I have nothing to apply myself to, but my prayers to heaven, and those I shall not fail to pour out before God:  
3. The sorrows of death compassed me, and the pains of hell 
‖ found me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gate hold upon me: I found trouble and sorrow.  
4. Then called I upon the name of the Lord; O Lord, I beseech thee deliver my soul.  
Paraphrase. 3, 4. At this time my dangers were very great, I was pursued close, and encompassed with my enemies, who were purposely sent as the messengers of death unto me; and having no way of rescue from any humane means, I then addressed myself to the overruling help and providence of God, and to him I humbly and importunately came, beseeching this seasonable deliverance from him.  
5. Gracious is the Lord and righteous, yea our God is merciful.  
Paraphrase. 5. And thus I concluded with myself, that whatever my pressures were, yet God was both merciful and faithful, and would certainly make good his promised mercy to me;  
6. The Lord preserveth the 
† or little ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  simple: I was brought low, and he helped me.  
Paraphrase. 6. That 'twas his proper attribute to be the supporter of the weak, the reliever of them that are in distress: and accordingly so hath he dealt with me in my greatest destitution.  
7. Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.  
8. For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.  
9 I will walk before the Lord in the land of the living.  
Paraphrase. 7, 8, 9 And now being thus rescued by him, and delivered out of the sad condition that encompassed me, I have nothing to do, but to serve God in all sincerity and integrity of conversation, cheerfully and constantly, all my days which God shall afford me in this world; at the present devoutly return to the Ark, the place where God is pleased to presentiate himself, and there in great tranquillity to celebrate that mercy which hath afforded me this signal deliverance.  
10. I believed, therefore have I spoken: I was greatly afflicted.  
11. I said in my 
* flight (see note on Psal. 31. ●.)  haste, All men are liars.  
Paraphrase. 10, 11. I had a full trust and repose and affiance in God, and therefore I did and spoke thus: When my afflictions were at the greatest (see 2 Cor. 4.13.) when I was in my flight, I was sufficiently convinced that the arm of flesh was unable to yield me any relief (Psal. 108.12.) mwn might promise, and either prove false (as those how did that David had most reason to depend on, his own son, Achitophel, etc.) or impotent: there was, I know, but one sure hold, to which it is tolerably prudent to resort, the neverfailing omnipotent hand of God, and to that I betook myself entirely, and from that I received my deliverance.  
12. What shall I render to the Lord for all his benefits toward me?  
13. I will take the cup of salvation, and call upon the name of the Lord.  
14. I will pay my vows unto the Lord now in the presence of all his people.  
15. Precious in the sight of the Lord is the death of his saints.  
Paraphrase. 12, 13, 14, 15. For this and all other the abundant mercies which I have received from God, I am now by all obligations concerned to make my most thankful acknowledgements, and to do it in the solemnest manner, in the presence of the whole assembly, by way of public festival, blessing and magnifying his holy name, that he hath not permitted my enemies to have their will of me, that he hath preserved my life, and not delivered it up into their hands, that he hath kept it as a jewel of his own cabinet, as being by me humbly deposited with and entrusted to him. And thus he always deals with those that rely and depend on him (see note b. on Psal. 86.)  
16. O Lord, 
‖ I pray thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  truly I am thy servant, I am thy servant, and the son of thy handmaid; thou hast loosed my bands.  
17. I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the Lord.  
18. I will pay my vows unto the Lord now in the presence of all his people,  
19 In the courts of the Lord's house, in the mids of thee O Jerusalem. Praise ye the Lord.  
Paraphrase. 16, 17, 18, 19 O blessed Lord, how am I obliged to thee by all the bonds that any engagement can lay upon me? No servant bought with a price or born in a man's house can be more closely bound to him, than I who have been rescued from the utmost danger by thee. What remains but that I should return to thee the humblest offerings of praise and prayer, spend my whole life as a vowed oblation to thy service, render thee all possible praise in the public assembly, in thy sanctuary, in the solemnest manner that is possible? Blessed be the name of the Lord.  

Annotations on Psal. CXVI.  
V. 1. I love the Lord] For the right understanding of the two first verses, we must observe one special use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (when it stands by itself absolutely without any noun after it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as here it doth) for wishing or desiring. So Amos 4.5. for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have desired. So Jer. 5.31. my people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wished, desired it so. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which the LXXII. render it in all these places, signifies in Greek to desire; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Phavorinus. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis a verb of wishing. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendered, I wished that the Lord would hear; and so I suppose the LXXII. meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I desired that (not because) he will or would hear. Accordingly the Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I wished that the Lord would hear. So the Jewish Arab, I desire not but that the Lord would hear my voice, and my supplication, and that he would hearken unto me when I call, in or by reason of what I find (or meet with) in my days. And then v. 2. follows currently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would incline his ear to me; the Syriack reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that he would incline his ear to me, in conjunction with the former verse. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in my days will I call, by days, I suppose, signifying calamities, as Psal. 31.12. his day is coming, i. e. his distress, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of his calamity, saith the Targum. So Obad. 12. the day of thy brother is the time of their being carried captive, v. 11. So the day of Jerusalem, Psal. 137.7. So Isa. 13.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his days shall not be removed far, his time is come, is the time of his contrition, saith the Targum. The Syriack indeed leave out the ד there, as redundant, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the (not my) day wherein I call him. In which also they depart from the Hebrew punctation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Without either of those changes the rendering will be most facile, I wished or desired that the Lord would hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my voice; or perhaps the voice (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered, the ד being oft redundant, and so both the Syriack and the LXXII. understands it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the voice) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my supplications, in the genitive case; or by apposition, my voice, my supplications, that he would incline his ear unto me, In my days will I invoke or call upon him. The rendering these verses in the praeter sense, he hath heard, he hath inclined, is quite contrary to the following verses, which mention the distresses as approaching, and growing still more and more upon him, v. 3, 4. To what times this refers, and what were those his days must be uncertain, and only matter of conjecture. 'Tis ordinarily thought to be a Psalm of David, and then it most probably belongs to the time of his flight from Absalon, to which his haste, or speed, or flight, ver. 11. probably determins it; and then ver. 14, 18, 19 must refer to his return to the sanctuary at Jerusalem, after the quelling of that rebellion: and to this, as being the most received sense, I have set the paraphrase. Yet some indications there are which make it probable to have been written after the Captivity (and then the days here must be like the day of thy brother, and of Jerusalem forementioned, denoting the Captivity, and so their flight also v. 9 their being carried captive, and v. 14, 18, 19 the celebrating of their return to the service of God in the Temple) viz. the Chaldee idiom observable v. 7. in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and v. 12. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the Chaldee or Syriack suffix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is visible.  
V. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cup of salvation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of deliverances, for which the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of redemptions. This was either more solemn in the Temple, by the Priest, or more private in the family. The former the drink-offering, or strong wine poured out in the holy place, Numb. 28.7. Of this R. Sol. Jarchi interprets it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I will bring the drink-offering of praise which I vowed. And to this of the Temple the Praise may most reasonably be applied, because, as the Jewish Doctors tell us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Levites repeat not the song of the oblation, but only over the drink-offering. Yet there was also the more private in their families, the cup of thanksgiving or commemoration of any deliverance received. This the master of the family was wont to begin, and was followed by all his guests. S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cup of blessing, that which was drank as a symbol of thanksgiving and blessing, and had forms of commemoration and praise joined with it; and so by the Fathers, Justin Martyr, etc. (used of the Sacrament) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wine that hath thanksgiving said over it. The use of it was either daily after each meal, or more solemn at a festival. In the daily use of it, they had this form, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Blessed be our God the Lord of the world, who hath created the fruit of the vine. But on festival days there was joined with it an hymn proper for the day (as upon the Passeover, for the deliverance out of Egypt) as we see, Matt. 26.30. where the Paschal commemoration or postcoenium, advanced by Christ into the Sacrament of his blood, was concluded after the Jewish custom, with an hymn. And so here with the cup of salvation is joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a calling upon the name of the Lord. And both the more private and the solemn performance of this, with all the magnificent rites of solemnity belonging to it, is called the paying of vows to the Lord, that thanksgiving and acknowledgement which men in distress may be supposed to promise, upon condition of deliverance, or if they promise not, are however bound to perform, as a due return or payment for their deliverance.  
V. 15. 
●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Precious] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place for rare or precious, must be so taken, as not to signify that which is spoken of to be desirable to, or in the presence of the Lord, for it is the life, not the death of his servants, that is precious in that sense to God the preserver of their lives. But for their death to be precious is in effect no more, than that it is so considered, rated at so high a price by God, as that he will not easily grant it to any one that most desires it of him. Absalon here hostilely pursued David, and desired his death, he would have been highly gratified with it, taken it for the greatest boon that could have befallen him: but God would not thus gratify him; nor will he grant this desire easily to the enemies of godly men, especially of those that commit themselves to his keeping, as David here did, and therefore is called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (see note b. on Psal. 86.) for to such his most signal preservations do belong peculiarly. The Jewish Arab here reads, Precious with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to death his saints, or giving up to death.    

The Hundred and Seventeenth PSALM.  
The hundred and seventeenth is a solemn acknowledgement of God's mercy and fidelity, and an exhortation to all the world to praise him for it.  
1. O Praise the Lord, all ye nations; praise him, all ye people.  
2. For his merciful kindness is great toward us; and the truth of the Lord endureth for ever. Praise ye the Lord.  
Paraphrase. 1, 2. All the heathen nations of the world, and all the people dispersed over the face of the earth, have a singular obligation, as well as the children of Israel (Abraham's seed according to the flesh) to praise and magnify the name of God (see Rom. 15.11.) and that especially for his great and transcendent mercy toward them in the work of their redemption, and the promulgation of his Gospel to them, wherein his promise of mercy to Abraham and his seed for ever, i. e. to his true spiritual posterity, to the sons and heirs of his Faith, unto the end of the world, shall be most exactly performed, and therein his fidelity, as well as mercy, manifested.  

Annotations on Psal. CXVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Nations] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here, and in the next word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all people, signify in the greatest latitude all the nations and people of the Gentile world, even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole creation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole world, Mar. 16.15. appears both by Matt. 28.19. where parallel to those phrases in S. Mark is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the nations here; but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church, and join with the believing Jews in one consort of Christian love and faith, and praise God together in the same congregation, the proof is brought as from several other texts, so from these words in this Psalm. And this not only by express citing v. 11. And again, Praise the Lord all ye nations, and laud him all ye people, but also in the front of the testimonies by the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the truth of God, v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the mercy or pity (of God) v. 9 both which are here mentioned v. 2. For thus the discourse there lies, Christ was a minister of the circumcision, i. e. was by God appointed an instrument of the Jews greatest good, preaching the Gospel first to them, calling them to repentance, etc. and this for the truth of God, i. e. to make good God's fidelity or performance of covenant to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to confirm the promises made to the fathers, i. e. to Abraham, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that the Gentiles for his mercy might glorify God: where though this preaching the Gospel to the Gentiles was a work of mercy, not so much as promised to or looked for by them, and so there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pity, compassion toward them; yet is this an effect of that ministry of Christ, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the truth of God, i. e. a completion of that promise made to Abraham, that he should be the father of many nations, which had never its perfect completion till the Gentiles came, and sat down with Abraham, became sons of this faith of Abraham, in this kingdom of heaven, the Church of Christ. And exactly to this sense the second verse of this Psalm is to be understood, as the reason why all the Gentile world is to praise and magnify the name of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. because the mercy of God is strong upon us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was confirmed say the LXXII. and Latin, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grew strong, was in full force upon us, i e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed, is fully made good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us (in which respect those words Rom. 15.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— to confirm the promises of the fathers, may reasonably be thought to refer to these words in this Psalm, the making good of God's mercy to us, being, as in words, so in sense, parallel to confirming the promises to the Fathers) and the truth of the Lord endureth for ever, i. e. God's fidelity, which consists in an exact performance of his promise, endureth to the end of the world; because though the Jews for their unbelief were cut off, yet the Gentiles, the seed of Abraham's faith, were grafted in, and so God's promise of making him a father of many nations fully performed in the vocation of the Gentiles, at the time of the Jews obduration and apostasy. Thus much is manifest; yet perhaps it may be farther observable, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong here attributed to the mercy of God, is the known title of the Messias, Isa. 9.6. For though the late Jews have endeavoured to interpret that place of Hezekiah, whom they there style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of eight names, Talmud, tract. Sanhedr. c. Chelek; yet the Targum and others have resolved it to belong to the Messiah, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be two of his names. And so indeed the mystery of our Redemption is to be looked on as an eminent exertion of the power of God, Act. 2.33. the Incarnation is showing strength with God's arm, Luk. 1.51. and the Angel that brings the news of it, and (as the Jews tell us) hath his name correspondent to the employment he manages, is Gabriel, from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong. And so above all, the power was remarkable in his Resurrection, which was wrought by God's right hand, Act. 2.33. and v. 31. to this add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which follows, is taken notice of to be another of the names of the Messiah; and the Midrasch Tehillim observes, that that word comprehends all the letters in the Alphabet, א the first, מ the middlemost, and ת the last, as Rev. 1.8. he is called Alpha and Omega, the first and the last, the beginning and the end.    

The Hundred and Eighteenth PSALM.  
The hundred and eighteenth Psalm seems to be a gratulatory hymn to David upon his full and most undisturbed possession of the Kingdom, after the Ark was brought to Jerusalem, as may be conjectured from ver. 19, 20, 26, 27. and was probably appointed to be sung at the Feast of Tabernacles, v. 15. (some parts of it in the person of the people, and others, by way of alternation, in the person of the King himself) the most joyful solemnity in the whole year, as about which time the armies returned home from the field, and Hosanna, v. 25. the acclamation then used of course, though no extraordinary accident had happened. It is applied both by our Saviour, Matt. 21.42. and by S. Peter, 1 Pet. 2.4. to Christ the Son of David, as by his ascension he was installed to be the King, and so the head corner stone of the Church; and it is therefore made up of lauds and praises to God for all his mercies.  
1. O Give thanks unto the Lord, for he is good, because his mercy endureth for ever.  
2. Let Israel now confess that his mercy endureth for ever.  
3. Let the house of Aaron now say that his mercy endureth for ever.  
4. Let them now that fear the Lord say that his mercy endureth for ever.  
Paraphrase. 1, 2, 3, 4. It is now a fit season for all, people and Priests, especially for all truly pious men, (the most concerned and interessed persons) to laud and magnify the great goodness and constant mercies of God toward us, let all therefore join uniformly in the performance of it.  
5. I called unto the Lord in distress: the Lord answered me, 
‖ with enlargement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and set me in a large place.  
Paraphrase. 5. When I was brought into great distress, (may David now say) I addressed my prayers to God for deliverance, and he presently sent me a most seasonable relief.  
6. The Lord is on my side; I will not fear what man can do unto me.  
Paraphrase. 6. And having God to take my part, I have no reason to apprehend the power or malice of man, whatsoever it is.  
7. The Lord 
† is to me among my helpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  taketh my part with them that help me: therefore shall I 
* look upon, see note on Psal. 112.2.  see my desire upon them that hate me.  
Paraphrase. 7. As long as he is on my side to support and assist me, I shall not fear to meet an whole host of enemies.  
8. It is better to trust in the Lord than to put any confidence in man.  
9 It is better to trust in the Lord than to put any confidence in Princes.  
Paraphrase. 8, 9 He that reposeth his whole trust in God, hath thereby a far better security than all the Princes or men in the world can yield him.  
10. All nations compassed me about; 
‖ in the name of the Lord will I trust, therefore I will— see note a.  but in the name of the Lord will I destroy them.  
11. They compassed me about, yea they compassed me about; 
† see v. 10.  but in the name of the Lord I will destroy them.  
Paraphrase. 10, 11. Let all the men and nations in the world begird me never so close, and leave me no way in humane sight for mine escape and relief, yet I have my confidence in God; and being thus fortified with ammunition and auxiliaries from heaven, I shall make no doubt to repel and destroy them all.  
12. They compassed me about like bees, they 
‖ or flamed  are quenched as the fire of thorns, 
† In the name— see v. 10.  for in the name of the Lord I will destroy them.  
Paraphrase. 12. Let them swarm about me as thick as bees, seize on me with the same violence that the fire doth upon 
‖ Chaff, Syr.  chaff or thorns which it presently sets a flaming and consumes; yet being thus armed as I am with a full trust and reliance on the omnipotent power of God, I shall escape their fury, and cut them off, in stead of being destroyed by them.  
13. Thou hast thrust fore at me, 
* to ruin or falling  that I might fall: but the Lord helped me.  
Paraphrase. 13. Mine enemy's violence was so great, that I had no power to resist it, but was just ready to fall and sink under it: and just then, when my distress was greatest, God interposed for my relief.  
14. The Lord is my strength and my song, and is become my salvation.  
Paraphrase. 14. On him have I always depended as my only support, him have I always acknowledged and praised, and expressed my confidence in him; and accordingly now in time of my want he hath rescued me, and set me in perfect safety.  
15. The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the Lord doth valiantly,  
16. The right hand of the Lord is exalted, the right hand of the Lord doth valiantly.  
Paraphrase. 15, 16. And thus it is with all that adhere steadfastly to their obedience to, and trust in God; their whole lives are made up of receiving and celebrating mercies and deliverances from God, such as his omnipotent hand worketh for them, either without the assistance of humane aids, or so as the success is eminently imputable to God and not to man.  
17. I shall not die, but live, and declare the works of the Lord.  
Paraphrase. 17. And having received this instance of his mercy at this time, being now secured from my greatest dangers, what remains for me, but to spend my whole age in proclaiming the power, and mercy, and fidelity of my deliverer, and call all men off from their vain and weak trusts, the arm of flesh, to this more skilful and politic dependence on God?  
18. The Lord hath chastened me sore; but he hath not given me over unto death.  
Paraphrase. 18. God hath most justly delivered me up to be severely punished, pursued and hunted by my enemies; but then hath seasonably delivered me out of their hands, and not permitted me to be overwhelmed by them.  
19 Open to me the gates of righteousness: I will go into them, and I will praise the Lord.  
20. This 
‖ is the gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gate of the Lord into which the righteous shall enter.  
Paraphrase. 19, 20. The sanctuary of God, the holy place whither all good men resort, to petition mercies, and to acknowledge them when they are received, is that to which, as I am most bound, I will now make my most solemn address, and there commemorate God's mercies to me. Or, I will make use of all 
† so the Jewish Arab.  occasions as may make way for the praising God,  
21. I will praise thee, for thou hast heard me, and art become my salvation.  
Paraphrase. 21. Proclaiming to all the gracious returns I have received to my prayers, the abundant and seasonable deliverances which God hath afforded me.  
22. The stone which the builders refused, is become the headstone of the corner.  
23. This 
† was fr●● the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is the Lord's doing, it is marvellous in our eyes.  
Paraphrase. 22, 23. And now may all the assembly of Israel rejoice, and join in their congratulations, that being now fallen out in King David's exaltation to the throne (and much more eminently in the resurrection and ascension of the Messiah) which is ordinarily said, (whether by way of History or Parable) that the stone which, in the laying the foundation of some eminent building, was oft tried by the builders, and as oft rejected by them, as unfit for their use to any part of the fabric, and thereupon cast among and covered over with rubbish, was at length, when they wanted a stone for the most eminent use, the coupling and jointing the whole fabric together, found most exactly fitted for the turn, and so put in the most honourable place, the chief corner of the building. A thing so unexpected and strange, that it was with reason judged as special an act of God's providence, as if it had been sent them down immediately from heaven. As strange was it, and as imputable to God's special hand, that David, of no eminent family, the son of Jesse, and withal the youngest and most despised of his brethren, should be in Saul's stead exalted by God to the regal throne, and being for this driven by Saul from his court, and pursued as a partridge on the mountains, should yet continually escape his hand, and be peaceably placed in his throne. And so yet farther in the mystery, that the Messiah, the son of a Carpenter's wife, with him brought up in the trade, that whilst he made known the will of God had no dwelling-place, that was rejected by the chief of the Jews, as a drunkard and glutton, and one that acted by the Devil, as a blasphemous and seditious person, and as such put to the vilest death, the death of the Cross, and was held some space under the power of the grave, should be raised the third day from death, taken up to heaven, and there sit in his throne to rule and exercise regal power over his Church for ever. This certainly was a work purely divine, and so ought to be acknowledged and admired by us.  
24. This is the day the Lord hath made: we will rejoice and be glad in it.  
25. Save now, I beseech thee, O Lord; O Lord, I beseech thee, send now prosperity.  
Paraphrase. 24, 25. This day is the celebrating of a mercy wrought eminently, signally and peculiarly by the Lord ('twas he that exalted David to the throne, and he that will advance the Messias to his regality in heaven) and thereby peculiarly consecrated by God to his service, and so for ever deserves to be solemnised by us, being matter of the greatest joy imaginable to all subjects, either of David's or of Christ's Kingdom (and so this Psalm fit for a Paschal Psalm in the Church of Christ for ever.) Now it seasonable to use hosannah's (see note on Psal. 20. d. and Matt. 21. a.) acclamations and wishes of all manner of prosperity to this King exalted by God, David, the type of the Messiah. Let us all join in doing it most solemnly, crying, people and priest together.  
26. Blessed be he that cometh in the name of the Lord: we have blessed you 
‖ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  out of the house of the Lord.  
Paraphrase. 26. The Lord be praised for the great mercy of this King, sent us so peculiarly by God, but especially for the Messias, whose coming hath been so long promised and expected (see Matt. 21.9.) All we that belong to the house of God, the Priests that wait on his sanctuary, do heartily bless God for this day, and beseech his blessing on him that is now crowned: and so shall all the Church of the Messias for ever celebrate him, bless God for his exaltation, and pray to God to prosper this regal office unto him, bringing in the whole world unto his service.  
27. God is the Lord 
† and hath shined upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which hath showed us light: bind the sacrifice with cords, even to the horns of the altar.  
Paraphrase. 27. Thus hath God showed forth himself as in mercy, so in power for us; he hath magnified himself, exercised this double act of his dominion over the world, 1. in raising David from so mean an estate to the regal throne, 2. in raising Christ from death to life, and then assuming him to an entire dominion over the world, to endure to the day of judgement. And in both these he hath revived us with the most cheerful beams of his divine goodness. O let us in commemoration thereof keep an anniversary sacrifical feast (see v. 24.) to praise and magnify his name for these and all his mercies, every man giving thanks and saying,  
28. Thou art my God, and I will praise thee: thou art my God, I will exalt thee.  
Paraphrase. 28. I will laud and praise thy mercies, so eminently vouchsafed unto me, and in so peculiar a manner inhansed to the benefit of my soul, and proclaim thy goodness and superlative divine excellencies to all the world:  
29. O give thanks unto the Lord, for he is good, for his mercy endureth for ever.  
Paraphrase. 29. Calling unto all to confess and extol thy acts of providence and divine dispensation, wherein thou hast most graciously exhibited thyself to us, and from time to time continued to oblige us, and so wilt continue for ever.  

Annotations on Psal. CXVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Quenched] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be extinguished, or go out, is regularly interpreted, quenched, is yet by the ancient interpreters far otherwise rendered. The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burning, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were on fire, the Arabic inflamed, and the Latin exarserunt, they burned or flamed; which makes it probable, that as many other words in the Hebrew language are used in contrary senses (see Mr. Pocock in his Miscellany notes cap. 2.) so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies in other places passively to be consumed or extinguished, may signify here, as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to flame, or in an active sense, as in Arabic 'tis used, violently to break in or set upon, as in war or contention, when men violently rush one on another. So R. Solomon on the place, notes the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sudden leaping, used therefore of fire and water, for their sudden leaping out of their place, and then applied to fire, it will be flaming. And thus it best agrees with that which follows, as fire among the thorns, for 'tis certain that flames violently: and thus it best connects with the antecedents, the other example of their coming about him like bees, with which 'tis joined without any note of disjuction. This I say, because all the ancient interpreters, except the Syriack, agree in this rendering; and the Syriack retaining the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must be interpreted to the same sense that shall appear to belong to the Hebrew, and by the addition of the copulative and, doth rather incline to this sense, They came about me like bees, and they— If this be not it, than the meaning of those interpreters must be supposed to be, that as the fire among thorns is soon extinguished by the consumption of the thorns, so for the time that it burns, it flames extremely; and so the similitude of his enemies is supposed to hold in the burning, as well as the extinction, (and so 'tis observed of the bees that they die, or lose all vigour, when they sting, animasque in vulnere ponunt) and then still this divolves to the same effect or purpose. But for the notation of the word itself, that 'tis here used in the sense of flaming, and not being extinguished, one farther argument may be drawn from the whole contexture, specially from the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Lord, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows, both thrice repeated in the same manner v. 10, 11, 12. thus, All nations compassed me about; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Lord, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore (so saith the Chaldee, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies) I will destroy them. That the words are to be rendered by supply of an ellipsis from v. 9 I will trust in the name of the Lord, rather than by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in construction before in the name of the Lord, and so rendering it for in the former, and but in this verse, we are taught by the Chaldee, who thus render that verse, All people compassed me about; I trusted in the name of the word of the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore I shall cut them off. And so again v. 11. They compassed me about, they compassed me about; In the name of the word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I trusted, therefore I shall cut them off. And then in all reason so it must be here, v. 12. In the name of the Lord I trusted, therefore I shall destroy them. And if so it be, than the former part of the verse, if it go on in the same scheme with the former two verses, must most probably set down the enemies besieging, and assaults only, leaving their destruction to the last words of the verse, as in the two former it was; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signify they were inflamed, or burnt, as the fire among the thorns, or else it will not belong to that sense. The other rendering is pressed with divers, but especially with this inconvenience, that after he hath said they are quenched or extinct, he is supposed to add, that he will destroy them, which cannot in propriety belong to those that are extinct, i. e. destroyed already. And whereas our English endeavours to help that, by rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in this verse, whereas it was rendered but v. 10. and 11. first there is no appearance of reason for that change, but to answer this objection, to facilitate this rendering, (of which the principal doubt is;) and secondly, it doth not perform what it pretends to, for it cannot be any reason (so for notes) of their being extinct already▪ that he will, or hath confidence that he shall destroy them. If therefore the notion of quenching be still retained, it must be by taking the praeter tense in signification of the future, thus, they compassed me like bees, they shall be extinct— So the Jewish Arab takes it, If or though they compass, etc. certainly they shall be extinguished— making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a particle of asseveration, as Abu Walid notes.  
V. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That I might fall] The full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best expressed gerundially, ad cadendum, to falling, not only to express their desire who thus pressed and thrust at him, that he might fall, for that is supposed in the violence of their impulsion, expressed by repetition of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast by thrusting thrust me, but to signify the event or success of it, that I was falling, or ready to fall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII. in the infinitive mood gerundially, and so the Chaldee and the Syriack; and so the Jewish Arab, It is a long while that thou hast driven or thrust me to falling. And this expresses the greatness and seasonableness of the deliverance, that when he was falling, God helped him.  
V. 16. Is exalted] For the passive notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Chaldee follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalted, the LXXII. read. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath exalted me, and so the Syriack and Latin and Arabic; either from the active notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltavit, elevavit, wherein we have it v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will exalt thee, from which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the participle, and so literally signifies exalting; or else expressing the sense by a short paraphrase, God's right hand being therefore said to be exalted, as also to do valiantly, because it had exalted him, and given him victory over his enemy.  
V. 22. The stone] The author of Historia Scholastica mentions it as a Tradition, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that at the building of the second Temple, there was a particular stone of which that was literally true which is here parabolically rehearsed, viz. that it had the hap to be often taken up by the builders, and as oft rejected, and at last was found to be perfectly fit for the most honourable place, that of the chief cornerstone, which coupled the sides of the walls together, the extraordinariness whereof occasioned the speech here following, This is of the Lord, and it is marvellous in our eyes. If there were indeed any such tradition of the Jews, as he reporteth, and truth in the tradition, it were necessary to resolve that this Psalm was made at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dedication and consecration of the second Temple, or on some like occasion after that. But although these two verses thus historically interpreted might incline to that date of it, (and then the gates of righteousness v. 19 would well refer to the gate of the second Atrium, the public solemn way into the Temple, by which the Jews and Proselytes of righteousness entered, the Proselytes of the gates entering only the first court) yet the rest of the Psalm is not so agreeable thereto, being much more applicable to David in respect of the difficulties which he had overcome in his way to the Kingdom. And accordingly the Chaldee interpret all the verses to the end expressly of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The builders despised the youth which was among the sons of Jessai, and he deserved to be constituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King and Ruler. This hath been from the Lord, said the builders; this is wonderful in our eyes, said the sons of Jessai. The Lord made this day, said the builders; let us rejoice and be glad in it, said the sons of Jessai. We pray thee, O Lord, bestow salvation now, said the builders; we pray thee, O Lord, prosper us now, said the sons of Jessai. Blessed is he which cometh in the name of the word of the Lord, said the builders; let them bless you from the house of the sanctuary of the Lord, said David. The Lord our God hath shined on us, said the tribes of the house of Judah; Bind the young lamb (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin absurdly renders it puerum) for a sacrifice of solemnity with chains till you have sacrificed him, and poured out his blood upon the horns of the altar, said Samuel the Prophet. Thou art my God, I will confess before thee; thou art my God, I will praise thee, said David. Samuel answered and said, Praise ye, all ye congregation of Israel, confess before the Lord that he his good, that his mercy endureth for ever. This makes it not unreasonable to resolve, that the whole Psalm belongs to David, and that it was composed either by him, or by some other in commemoration of his exaltation to, and full possession of the Kingdom; which being from a very low condition, and other the like circumstances of improbability, it was very fitly resembled by this of the stone which the builders refused, etc. whether that were a story of any real passage, or whether only an emblem and parabolical expression of what was here done; and both that emblem and this real exaltation of David a most lively type of the humiliation and exaltation of the Messiah, and his ascension, and taking possession of heaven, and so is made use of Matt. 21.42. Mar. 12.10. Luk. 21.17. Act. 4.11. Eph. 2.20. 1 Pet. 2.4. and by way of Prophecy, Isa. 28.16. And to him it belongs more eminently and more completely, than to David's person it could, the tribes of Israel and Judah being not divided before, and so not united by David; whereas Christ of Jew and Gentile made one Church, and so was most literally the chief cornerstone, that coupled the walls and knit the building together, which cannot so literally be affirmed of David. Of this we have the confession of the Jews themselves. Sol. Jarchi on Mich. v. 2. saith, Out of Bethlehem shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the son of David, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so be (the Psalmist) saith, the stone which the builders refused, etc. (And so v. 15. the voice of joy, etc. Kimchi and Jarchi refer to the days of the Messiah, as from the stones of Israel, Gen. 29.24. they fetch their dream of their suffering Messias Ben Joseph, or Ben Ephraim.)  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Sacrifice] The Hebrew word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ordinarily used for a festival, but sometimes by metonymy signifies the sacrifice used at such times. So Exod. 23.18. the fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not of my feast, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my festival sacrifice, saith the Chaldee. So Isa. 29.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behead or kill the sacrifices. So Amos v. 21. where we read, I hate, I despise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is most probably to be rendered your sacrifices: for as what follows, I will not smell in your solemn assemblies, must be understood of the smoke of their sacrifice, or their incense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblation saith the Chaldee, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices, and not of the days or assemblies themselves; so the ensuing verse is express, Though you offer me burnt-offerings and meat-offerings, I will not accept them. So Mal. 2.3. the dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in all probability) of their sacrifices. And thus have the Chaldee rendered it in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the young lamb for a festival sacrifice. Of this 'tis here said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bind it with cords, as the sacrifice is wont to be when 'tis killed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the horns of the altar; i. e. after 'tis bound, kill it, and do all other things preparatory to the offering it up, till at last you lay it upon the altar, and sprinkle the blood on the horns of it. So Kimchi and Jarchi literally expound this of bringing the sacrifice bound, till he came to the altar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the Jewish Arab will have it signify the continuance or being instant in sacrificing or bringing sacrifices. The horns of the altar were on every corner of it, Exod. 27.1. and so by sprinkling the blood on the horns of the altar, was perhaps meant the sprinkling it round about (so we know the appointment was, Exod. 29.15, 16. Thou shalt take the ram— and thou shalt take his blood and sprinkle it round about upon the altar; so Leu. 1.5. they shall sprinkle the blood round about upon the altar.) Or else sprinkling it on the horns was the shorter way (see Leu. 4.7, 18. and c. 8.15. and c. 9.9. and 16.18.) and was by interpretation the sprinkling it round about, every horn representing the side next that corner. But for binding the sacrifice to the horns of the altar, whilst it was killed, we find no such custom in the Law; and therefore sure the words are to be interpreted by supposing an ellipsis in them, which is to be supplied as the Chaldee hath done, bind it with bands till ye have sacrificed it, and poured the blood thereof upon the horns of the altar. But from the ambiguity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used frequently for a feast, the LXXII. have far departed from this sense, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appoint the feast in condensis, (the vulgar render it) in the thick boughs; and so Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hide or cover; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he. And so the LXXII. here may have used it for the booths or tabernacles, of which the Jews had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or feast yearly. However though I suppose them to have receded from the true meaning of the words already shewod, yet they seem to have had a meaning very commodious to the Hosanna foregoing, v. 25. For as there was use of those acclamations at the feast of tabernacles (in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) so to them were adjoined branches of trees, etc. as we see in the Gospel, where they cut down branches from the trees, and strawed them in the way, and cried Hosannah. And so Neh. 8.15. Go forth and fetch Olive branches, and Pine branches, and Palm branches, and branches of thick trees; the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very word which is here used for a band or cord, and is there rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thick wood (as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) perhaps it were better rendered wood of bands, i. e. bundles of wood, for so Elias Levita tells us in his Thisbi, that to bind up hosannah's was to bind up bundles of willow boughs, which were most used in the feast of tabernacles. And so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they probably meant the feast of tabernacles, celebrated with willow boughs, with which they strawed and adorned the court of the Temple, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even to the horns of the altar. The Syriack here read, Bind with chains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Latin renders it solennitates, solemnities; but this sure (proportionable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the sacrifices used at those solemnities, as when eating the feast (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 30.22. a word of the same origination) must needs signify the sacrifices of the feast.    

The Hundred and Nineteenth PSALM.  
The hundred and nineteenth is wholly spent in consideration of the divine Law, the excellency, the necessity, the advantages of it, descanting on the several appellations of it, with frequent reflections on ourselves, by way of exhortation to a pious life, and constant adherence to God in times of distress. It is in the Hebrew Alphabetical, the eight first verses beginning with the first letter, and therefore entitled Aleph, the next eight with the second, and so called Beth, and so throughout every of the two and twenty Hebrew letters, and styled by the Masora the great Alphabet.  

ALEPH.  
1. BLessed are the undefiled in the way, who walk in the law of the Lord.  
2. Blessed are they that 
‖ observe, see note a.  keep his testimonies, and that seek him with the whole heart.  
3. 
† That also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  They also do no iniquity, 
* that  they walk in his ways.  
Paraphrase. 1, 2, 3. The true and only felicity which is attainable in this life (and the forerunner withal to eternal happiness) consists in a blameless pious life, a strict and careful inquiry after, and diligent observation of the divine Law, a loving and seeking and serving God sincerely, and not admitting any one known sin in the whole course of our lives, but constantly and continually practising his commands.  
4. Thou hast commanded us to keep thy precepts 
‖ very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  diligently.  
5. O that my ways were directed to keep thy statutes.  
Paraphrase. 4, 5. I know it is the will and command of God that I should with all diligence and watchfulness and earnest endeavour observe and give heed unto his Law. Blessed Lord, give me that grace to guide and set right the whole course of my life, that I may never fail in that vigilance.  
6. Then shall I not be ashamed, when I have respect unto all thy commandments.  
Paraphrase. 6. Then shall I have confidence both toward God and man, and mine own soul, when I can pronounce of myself that my obedience is impartial, and uniform, and universal, no secret sin reserved for my favour, no lest commandment knowingly or willingly neglected by me.  
7. I will praise thee with uprightness of heart, when I shall have learned thy righteous judgements.  
Paraphrase. 7. As long as I live in any sin indulgently, I cannot think myself qualified for any pious performance either of prayer or praise: But when I have diligently studied and practised those precepts of thine, in obedience to which all righteousness consists, then may I with full peace of mind, with a clear confidence present my sacrifice before thee, and not be guilty of any hypocrisy in doing it.  
8. I will keep thy statutes: O forsake me not 
‖ to any great de●●ee.  utterly.  
Paraphrase. 8. My present resolution is to keep close to the commands of God, and then I have confidence that he will not so far withdraw his grace from me, but that I shall be able to persevere. If I sin wilfully, I cannot then promise myself the grace to return again; but if I make use of the grace already afforded me, and by strength thereof stand firm from any such wilful fall, as I pray, so I hope and trust and am confident that God will never first forsake me in any such degree as shall be destructive or hurtful to me.   

BETH.  
9 Wherewithal shall a young man cleanse his way? 
† to observe, or, that he may observe thy word.  by taking heed thereto according to thy word.  
Paraphrase. 9 Blessed Lord, I humbly beg of thee that grace which may be an effectual instrument in thy hand to purge and cleanse my polluted heart and actions in such a degree, that I may be competently enabled for the future to observe and obey thy commands.  
10. With my whole heart have I sought thee: O let me not wander from thy commandments.  
Paraphrase. 10. My heart is sincerely and entirely bend to serve thee diligently, to learn my duty, and to perform it: O give me that grace that may sufficiently assist me, and withhold those temptations that may be able to seduce me out of my course of obedience.  
11. Thy word have I 
* laid up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hid in my heart, that I might not sin against thee.  
Paraphrase. 11. Thy terrors and promises and commandments have I treasured up in the depth of my soul, as I would do that which I am to value most preciously, and to guard most carefully, that so whatsoever the temptation be, I may have within my own breast sufficient to oppose against it; to the bare suggestions of sin, the consideration of thy commands to the contrary; to the tenders of pleasures or profits, etc. thy promises made to obedience, infinitely above the proportion of those advantages; and to the additions of threats, thy terrors and denunciations against sin, as much above the size of all those dangers that the devil, or world, or mine own flesh, or fancy can suggest unto me.  
12. Blessed art thou, O Lord; teach me thy statutes.  
Paraphrase. 12. O Lord, I praise and glorify thy name for all thy mercies; and that I may do it so as may be accepted by thee, Lord, give me thy grace, both to know and obey thy commandments, which is the most noble way of glorifying thee, living worthy of so divine a master.  
13. With my lips have I declared all the judgements of thy mouth.  
Paraphrase. 13. I have made it one of my special exercises to express to others the venerable opinion I have of thy laws, and that of all and every of them.  
14. I have rejoiced in the way of thy testimonies, as 
‖ for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  much as in all riches.  
Paraphrase. 14. The joy that I have in performing obedience to them is so great, so much exceeding the delight that any worldly man takes in the greatest plenty, that I cannot but express the transportation.  
15. I will meditate in thy precepts, and 
† consider or, behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have respect unto thy ways.  
16. I will delight myself in thy statutes; I will not forget thy word.  
Paraphrase. 15, 16. And therefore if I had nothing to consider but these present joys which result from the service of God, I were most unwise if I should change this study, this exercise, this felicity, for any other, if I should ever forget or forsake the comforts of a pious life.   

GIMEL.  
17. 
‖ Rende● unto  Deal bountifully with thy servant, 
† I will  that I may live and keep thy word.  
Paraphrase. 17. O Lord, I am constantly resolved to obey and adhere to thy known will all the days of my life: O make me those gracious returns which thou hast promised to all such.  
18. Open thou mine eyes, that I may behold wondrous things out of thy law.  
Paraphrase. 18. And what are those? The enlightening and removing all degrees of darkness remaining on my heart, quickening and enlivening my faculties, giving me a vital taste and relish of the delights of that obedience which is performed to thy precepts: which when I have, I shall then truly discern those admirable Divine excellencies of thy Law, those pleasures resulting from the practice of it, which are not to be found any where else, and consequently learn to love, and adore the Author of it, be ravished and transported with the thought of thee, that hast dealt thus wonderfully with thy servants, given them a rule of life, and promised them eternal felicities as their reward for their being content to be ●uled by it; when if we might have been our own choosers, we could not have pitched on any thing so advantageous and pleasurable to ourselves at the present, as this obedience to thy laws will be certainly found to be by any that will experiment it.  
19 I am a stranger in the earth; hide not thy commandments from me.  
Paraphrase. 19 For mine own part, I may truly say, though I am possessed of a great sovereignty, am by thy providence placed in a most prosperous condition upon earth, yet in all this secular greatness and plenty I enjoy no more than a mere stranger or lodger, that hath supply for his present necessities, but nothing more: The one true comfort of which I am capable is that of obedience to thy precepts: O let me never be deprived of this advantage and comfort, without which a Kingdom is not able to make me tolerably happy.  
20. My soul 
* is taken up in longing for, or, l●●e to thy—  breaketh for the longing that it hath unto thy judgements at all times.  
Paraphrase. 20. My desires are vehement, languishing, and continual toward thee and thy judgements; I desire to be always employed and exercised in them, and when I am not, my soul is wholly taken up with a love and desire of them.  
21. Thou hast rebuked the proud 
‖ cursed are they which  that are cursed, which do err from thy commandments.  
Paraphrase. 21. All disobedient obstinate persons, which stand out against these laws of thine, are sure to be punished by thee, and eternally accursed and rejected from thee: And indeed their very present course of irrational sottish pride and obstinacy, is a very competent curse unto itself, robs them of all the comforts of a pious life, and ingulphs them in many sad miseries in this life, sufficient to denominate them accursed, if there were no arrear of torments and woes in another life.  
22. Remove from me reproach and contempt, for I have 
† observed see note ●.  kept thy testimonies.  
Paraphrase. 22. But I have carefully observed and practised thy precepts: Lord, do thou preserve me from all the rebukes or punishments that the malice of men can design against me.  
23. Prince's also did sit and speak against me: but thy servant did meditate in thy statutes.  
24. Thy testimonies also are my delight and 
* or, men of my counsel  my counsellors.  
Paraphrase. 23, 24. And this I am confident thou wilt do, and in that confidence I shall not seek out for any other security. Whatsoever conspiracies are laid against me by the greatest Potentates, whatsoever reproaches from my heathen neighbours, depending on their own strength, and deriding my trust in God, they shall not take me off from this one constant exercise, the study and practice of thy law; to these shall I resort, as for all the comforts of my life, the joy and delight of my soul, so for advise and counsel also in time of difficulty and danger, and from thence take my directions how to prevent or avert them.   

DALETH  
25. My soul cleaveth unto the dust; quicken thou me according to thy word.  
Paraphrase. 25. Whensoever I am cast down in a sight either of my unworthiness, or my sins, 'tis then a season for God to interpose his hand for my comfort and relief: This he hath promised to do for all that are truly humbled, and I doubt not he will in his good time perform it for me.  
26. I have declared my ways, and thou heardest me: teach me thy statutes.  
Paraphrase. 26. As soon as I make my confession to him, and with a sincerely contrite heart petition his pardon, he is graciously pleased to hear my prayer, and to be reconciled with me; and then I may seasonably beg and hope for his grace to support me for my future life, that I may no more fall off and provoke him.  
27. Make me to understand the way of thy precepts; so shall I 
‖ or, meditate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  talk of thy wondrous works.  
Paraphrase. 27. Then I may pray for an understanding heart, an experimental knowledge of his easy and gracious yoke, which when I have obtained, I shall be for ever most delightfully exercised in the meditation and discovery of thy most admirable dispensations towards us, especially of that transcendent goodness of thine in pardoning of sins, giving us such admirable precepts, assisting us to the performance of them, accepting our imperfect obedience, and then crowning us for ever for it.  
28. My soul 
† distils, weep●,  melteth away for heaviness; 
* raise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  strengthen thou me according to thy word.  
Paraphrase. 28. My sorrow and vehement contrition, expressed by the tears of my very soul, qualifies me for that comfort and raising up which thou hast promised to all truly humbled sinners.  
29. Remove from me the way of lying, and grant me thy law graciously.  
Paraphrase. 29. And then I may be a meet suitor for thy grace, to mortify every wicked desire in me, every false apostatising or hypocritical affection, and to inliven me to a pious virtuous life, exactly regulated by thy will and word, the richest donative that can be bestowed upon me.  
30. I have chosen the way of truth; thy judgements have I laid before me.  
Paraphrase. 30. This of obedience and fidelity and sincere adherence to thee, is to me far more eligible and desirable than the contrary, v. 29. I have therefore proposed to myself thy Law as the rule of my life, and steadfastly resolved to direct all my actions by it.  
31. I have stuck unto thy testimonies; O Lord, put me not to shame.  
Paraphrase. 31. And having done so, if I adhere and constantly cleave unto them, persevere as I have resolved, I am sure I shall never be disappointed of my expectations, I shall never miss of the comforts of this life, or the joys of a better.  
32. I will run the way of thy commandments, 
‖ because thou hast dilated  when thou shalt enlarge my heart.  
Paraphrase. 32. This is matter of infinite delight and pleasure to me, and a special act of thy gracious dealing with us men, to bind up our present joys in our practice of virtue, to make us at once pious and happy. This shall certainly engage me to all the speed and diligence of a most alacrious obedience.   

HERALD  
33. Teach me, O Lord, the way of thy statutes, and I shall 
† observe it (see note a.) by way of re●ard.  keep it unto the end.  
Paraphrase. 33. O blessed Lord God, let thy holy spirit direct and guide me in performing an acceptable obedience to thee, and I shall by all laws of justice and gratitude be engaged to continue the course with all possible care and diligence.  
34. Give me understanding, and I shall 
‖ observe (see note ●.)  keep thy Law; yea I shall 
† watch or keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  observe it with my whole heart.  
Paraphrase. 34. Be thou pleased to illuminate my mind, to remove from me that darkness of spirit that my corruptions and sins have brought upon me, and give me that practical pliableness, and docileness, and humility, that may be assistant to the work, by the continuance of thy grace, to work in me to do as well as to will, to perform a most careful, watchful, diligent, and withal a most impartial uniform obedience to thee.  
35. 
* lead or ●●ide  Make me to go in the path of thy commandments, for therein is my delight.  
Paraphrase. 35. Lord, let me never fail of thy direction and guidance in all the obedience which by thy grace I shall endeavour to perform to thee. There is nothing so pleasurable to me as to be thus exercised and employed: O do thou conduct, and assist, and direct me in it.  
36. Incline mine heart unto thy testimonies, and not to covetousness.  
Paraphrase. 36. It is much more desirable to me to be employed in thy laws, than in any matter of the greatest secular advantage. O let thy grace so prevent and bend my heart, that this pleasure may still possess me, and never give place to any secular pursuance or carnality.  
37. Turn away mine eyes from beholding vanity, and quicken thou me in thy way.  
Paraphrase. 37. Lord, grant me a strict guard over mine eyes, those inlets of many sins: withdraw me from all delight or complacency in wealth or worldly grandeur, on which the lust of the eye is wont to be placed; in frail, false, deceitful beauty, which is apt to accend foul flames within the breast; in any other vain transporting object; and on the contrary inliven and inflame in me all pious and virtuous designs and pursuits.  
38. Establish 
‖ to thy servant thy word which is to the fearing thee.  thy word unto thy servant, who is devoted to thy fear.  
Paraphrase. 38. There are in thy word, the revelation of thy will to us, the greatest arguments imaginable to engage us to fear and reverence of and uniform obedience to thee, promises of the divinest, and terrors of the most formidable sort: To this are the oracles of God all designed, to bring us to the practice of true piety. O grant me that grace that I may never permit these to depart out of my mind, but make use of them constantly to this end to which thou hast designed them, persevere firmly in thy obedience.  
39 Turn away my reproach which I fear, for thy judgements are good.  
Paraphrase. 39 O what a shame and reproach would it be to me, who acknowledge thy yoke to be so easy and pleasurable, the obedience to thy commands so sweet and desirable, ever to fall off from it into any unprofitable work of darkness? This the sight of my own frailty bids me to fear beyond all things, and to be for ever jealous of myself in this behalf. O let thy word and thy grace give me that stability, v. 38. and constancy, that I never thus shamefully miscarry.  
40. Behold I have longed after thy precepts; quicken me in thy righteousness.  
Paraphrase. 40. All that I can say of myself is, that I have an ardent desire to obey thee. O let thy grace, which in mercy thou wilt not fail to give to all such that in humility address to thee, excite and inliven me from time to time in all works of obedience to thee, that so I may daily improve in all righteousness.   

VAU.  
41. Let thy mercies come unto me, O Lord, even thy salvation according to thy word.  
Paraphrase. 41. Lord, be thou graciously pleased to compassionate me, to espouse my cause, to rescue me out of mine enemy's hands, according to the promise thou hast made unto me.  
42. So shall I 
† return a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have wherewith to answer him that reproacheth me; for I trust in thy word.  
Paraphrase. 42. And then I shall be able to make a solid reply to all my despiteful enemies, which are ready to insult over me in any distress, and upbraid my trust and reliance on thee.  
43. And take not the word of truth 
‖ to any great degree (see note b)  utterly out of my mouth, for I have hoped in thy judgements.  
Paraphrase. 43. It is thy promise of eternal immutable truth, that thou wilt never forsake them that trust in thee and adhere to thee: O let me never be forsaken by thee in any such eminent degree, that I may doubt of applying this promise to myself, and assuming on the strength thereof this assurance, that thou wilt infallibly rescue me.  
44. So shall I keep thy Law continually, for ever and ever.  
Paraphrase. 44. This shall engage and oblige the constancy of my obedience to thee from this time to the end of my life.  
45. And I will walk at liberty, for I seek thy precepts.  
Paraphrase. 45. And being delivered by thee, I will most cheerfully and alacriously set to the ways of all piety, there being no course wherein I shall more delightfully exercise myself.  
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 myself in thy commandments, which I have loved.  
Paraphrase. 47. And for myself, 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 gratify myself 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 myself, 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 quickened 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 remembered thy judgements of old, O Lord, and have comforted myself.  
Paraphrase. 51, 52. Atheistical wicked men, when they see me in distress, make a mock at my reliance 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. 
† A tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Ps. 11.6.  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 direful 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 remembered thy name, O Lord, in the night, and have kept thy law.  
56. This I had because I 
‖ observed see note a.  kept thy precepts.  
Paraphrase. 55, 56. With these thoughts of God I have in the solitude and darkness of the night entertained and supported myself, 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 steadfast unmovable hope and comfort in him, v. 50. and by a durable constant resolution of a persevering obedience, never to depart from him.   

ch.  
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 only 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 
† besought thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  entreated thy favour with my whole heart: be merciful 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 myself with my bare prayers for strength and grace; I have set to my part, in a diligent examination of my past sins, and a careful 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 
* troops  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 do any thing but what best becometh thy servant.  
62. At midnight I will rise to give thanks unto thee, because of thy righteous judgements.  
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 lawful 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 myself 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 
‖ 〈◊〉 goodness of inclination or manners.  good judgement 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 rectify 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 lie against me; but I will 
† observe see note ●.  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 endeavour carefully to preserve my conscience upright to God, and then not fear their suggestions or machinations.  
70. Their heart is 
* gross as it were with ●at.  as fat as grease; but I delight in thy law.  
Paraphrase. 70. They are obstinately and imperswasibly bend 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 wholesome 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 mere 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 
‖ shall see me and be glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 judgements are 
† righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 only so, but it is an act of thy sovereign mercy, which thou hadst promised 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 merciful 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 lovingkindness, thy sealing pardon and peace unto my soul, (and that thou hast promised me also) and if thou afford 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 
* have depraved, perverted me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 faithful 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 engaged 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 
* or hath longed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fainteth for thy salvation: 
‖ I have expected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but I hope in thy word.  
82. Mine eyes 
† or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fail for thy word, saying, When wilt thou comfort me?  
83. For I am become like a bottle in the smoke; yet do I not forget thy statutes.  
Paraphrase. 81, 82, 83. It is long, O Lord, that I have 
‖ Affectionately inclineth, Jewish Arab.  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 myself to be tempted to any sin, whether of impatience, or applying myself 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 
* or, are ●ted  are the days of thy servant? When wilt thou execute judgement 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 faithful: 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 engageth thee to own and protect me, and thereby to evidence thy fidelity not only 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 wont constant bounty and compassion toward me, and thereby to cherish and inliven me, and by encouraging to engage the perseverance of my obedience to thee.   

LAMED.  
89. 
‖ Thou art for ever, O Lord.  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 
† or to this day (see note w.)  this day according to 
* thy judgements.  thine ordinance: for all are thy servants.  
Paraphrase. 90, 91. All thy promises have their constant completion, thou dost 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 prescience, 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 faithful 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 quickened me.  
Paraphrase. 93. And for this most precious benefit of thy Law, that it yields such supports in our pressures, I will remember, and prize, 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 faithful clients, that sincerely attend and perform obedience to thee. I can confidently place myself 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: 
* I.  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 myself, and think myself most safe in thy tuition.  
96. I have seen 
‖ the e●●ent  an end of all perfection; but thy commandment is exceeding broad.  
Paraphrase. 96. There shall I have full space to entertain myself, a plentiful 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 myself, I shall suddenly come to a stand or nonplus, all other ways of supporting myself 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 annexed to them, are sure to continue my neverfailing 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 
† that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they are ever with me.  
Paraphrase. 98. And by this means, by fixing my meditation, designing my study thus profitably, the wisdom 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 wisdom, (see Paraph. on Jam. 1.5.) is a far more profitable and secure fortification to me than all their worldly wisdom and secular policy is to my enemies, which think thereby to overreach and ruin 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 
* observe (see note ●.)  keep thy precepts.  
Paraphrase. 99, 100 This kind of spiritual wisdom 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 judgements; 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 sinful 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 men's senses at the present (and if it be liberally taken upon that invitation, brings satiety and bitterness and pangs after it in the stomach, for so honey doth, Prov. 25.16, 27.) is any way comparable to this, which as in the consequents it is most salubrious and profitable, so at the very instant of the making use of it is most extremely delectable to any man that hath a palate qualified for such delicates.  
104. Through thy precepts I get understanding: therefore I hate every false way.  
Paraphrase. 104. And the advantages it brings are not inferior to the pleasure: He that is not thus studied and instructed, is apt to be seduced and ensnared in many deceitful and mischievous lusts; but this instruction will keep men from that danger, give them a timely knowledge, and beget in them an hatred and abhorrence of all such fallacious flattering pleasures, which mean us no kindness, but treachery and the utmost malice.   

NUN.  
105. Thy word is a lamp unto my feet, and a light unto my paths.  
Paraphrase. 105. Thy law is the only guide and director of all my actions.  
106. I have sworn and I will perform it, that I will keep 
‖ the judgements of thy righteousness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thy righteous judgements.  
Paraphrase. 106. And being instructed in that, both what my duty is, and what the means that may be safely relied on for the performance of it, thy grace to be obtained by constant prayer and vigilance, diligence and endeavour to receive and make use of that grace, and withal being by my admission into the number of thy people entered into a solemn sacramental covenant to perform obedience to those commands wherein God hath commanded us to walk, (and an obedience to which he hath in that covenant promised to justify and accept us, and without which either constantly performed, or returned unto by a sincere repentance, and persevering reformation, he will neither justify nor accept us) I am now most indispensably engaged, and most nearly concerned to perform this obedience uprightly.  
107. I am afflicted very much: quicken me, O Lord, according to thy word.  
Paraphrase. 107. Lord, thou hast promised to relieve, and support, and refresh the afflicted: be thou now pleased accordingly to reach out thy hand to me, and seasonably to restore and revive me.  
108. Accept I beseech thee, the freewill offerings of my mouth, O Lord, and teach me thy judgements.  
Paraphrase. 108. Lord, I have nothing to present to thee but my prayers and praises; those are my richest oblations, which I most cheerfully address to thee, acknowledgements of thy former, and petitions for thy continued deliverances, Lord, be thou graciously pleased to accept these, and to add this constant mercy to all other, thy grace to instruct, and excite, and assist me in a sincere obedience to thy commandments.  
109. My soul is continually in my hand; yet do I not forget thy Law.  
110. The wicked have laid a snare for me; yet I erred not from thy precepts.  
Paraphrase. 109, 110. My malicious enemies have very treacherous designs against my life, I am in continual danger of being seized on and destroyed by them; yet shall not this fear amate, or divert me from a most vigilant attendance on thee, and constant performance of obedience to thee. My dangers, be they never so great, shall not discourage or slacken my diligence in attending to and relying on thee, from whom I am sure (or from none) my deliverance must come.  
111. Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart.  
112. I have inclined my heart to perform thy statutes always 
† or, by 〈◊〉 of return (see note ●.)  even to the end.  
Paraphrase. 111, 112. Whatever afflictions or distresses thou sendest, or permittest to fall on me, I have all reason to take them in good part, having also so rich a portion as I have, that of thy law and covenant and promised mercies: These are an inheritance that will never fail me, the most joyous and blissful that can be; to which therefore by all obligations of justice and gratitude I am bound to perform my constant obedience. And this I shall carefully do, and all little enough by way of return to so superlative a mercy.   

SAMECH.  
113. I hate 
* those that think evil  vain thoughts, but thy Law do I love.  
Paraphrase. 113. Wicked men I detest and fly from and have no such pleasure and joy, as the meditation and practice of all holy duties.  
114. Thou art my hiding place and my shield: I hope in thy word.  
Paraphrase. 114. When any distress approaches, to thee I betake myself for relief and succour: thy promises are my safe and constant refuge, on them I can cheerfully depend, and am confident to be defended by thee.  
115. Depart from me, ye evil doers, for I will 
‖ observe see note a.  keep the commandments of my God.  
Paraphrase. 115. I have no need of the aids that wicked men can suggest unto me, and as little am I concerned in their scoffs, whereby they endeavour to weaken my confidence: I will admit of no other policies but those of studying and practising his commandments, who I am sure will continue steadfast to me, if I do not forsake him.  
116. Uphold me according to thy word, that I may live; and let me not be ashamed of my hope.  
Paraphrase. 116. He hath promised me his support, and will undoubtedly make it good unto me, and in his time rescue me out of the saddest estate, he will certainly answer, and never disappoint this confidence. O be thou now pleased to interpose thy hand, effectually to defend and relieve me.  
117. Hold thou me up, and I shall be safe; and I 
† shall delight myself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see v. 16. and 47.  will have respect unto thy statutes continually.  
Paraphrase. 117. Thus if thou dost, I am then most certainly provided for. What greater safety can I desire, than the guard and tuition of the divine providence? There shall I repose myself most cheerfully, and account it a continued felicity of my life that I am thus part of thy care, considered and protected by thee.  
118. Thou hast trodden down all them that err from thy statutes; for their 
* cunning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  deceit is falsehood.  
Paraphrase. 118. Wicked men have no other wisdom or policy but that of their falsehood and deceitfulness; their lying and treacherous imposing on the simplicity and uprightness of honest men, is the only advantage they have above others: and this being so contrary to all laws of God and man, to justice and charity and common ingenuity, but especially an affront to God, a setting one's self in opposition to his rules and methods, God is engaged sooner or later to pluck off this vizard, to bring disappointments and ruin on those that make use of such impieties.  
119. Thou 
‖ destroyest the dross, all—  puttest away all the wicked of the earth like dross: therefore I love thy testimonies.  
Paraphrase. 119. The wicked men of the world, compared to the righteous, are but as so much dross to good metal: And the judgements of God, which are as searching and discerning as fire, will certainly make this separation, first purge out the dross, divide it from the purer metal, and then preserve one, and destroy the other. And this consideration, if there were no other, is certainly sufficient to engage every wise man to the approbation and liking of the Law of God, as that in compliance with which our temporal as well as eternal safety doth consist.  
120. My flesh 
† is in horror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  trembleth for fear of thee, and I am afraid of thy judgements.  
Paraphrase. 120. As on the other side, to set every man living a trembling, and to keep every pious man in that dread of God's judgements, as never to dare to do any thing but what is perfectly acceptable in his sight, lest he fall justly under this vengeance.   

AIN.  
121. I have done judgement and justice: leave me not to mine oppressors.  
122. 
* or interpose.  Be surety to thy servant for good: let not the proud oppress me.  
Paraphrase. 121, 122. Lord, I have not done any wrong to them that are most forward to mischief me: I have none to fly unto but thee. Be thou pleased to take my part, to interpose for me, to deliver me out of their hands.  
123. Mine eyes fail for thy salvation, and for the word of thy righteousness.  
124. Deal with thy servant according to thy mercy, and teach me thy statutes.  
Paraphrase. 123, 124. I have long waited and expected deliverance from thee, continually hoping that thou wouldst at length send me some message of mercy: O be thou pleased to afford it me out of thy neverfailing compassion to all that want and wait for thee, and both then and now direct me, which way I may perform to thee most acceptable service.  
125. I am thy servant, give me understanding, that I may know thy testimonies.  
Paraphrase. 125. Lord, there is nothing that I design to myself but the approving my obedience to thee: O give me that grace that may direct and enable me to do it sincerely and faithfully.  
126. It is time 
‖ to perform to the Lord  for thee, O Lord, to work, for they have made void thy law.  
Paraphrase. 126. And this the more seasonably now, when mine enemies despise and contemn God's Law. The more confidently they do so, the more are all pious men engaged to perform exact obedience to it, if it be but to resist that torrent, to hold up virtue in some kind of reputation among men.  
127. Therefore I love thy commandments above gold, yea above 
† or topaz. see note on Ps. 19 f.  fine gold.  
Paraphrase. 127. And upon this account I do profess to prize and value the performance of obedience to thee before all the greatest wealth in the world.  
128. Therefore 
* all thy precepts, even all I hate approved—  I esteem all thy precepts concerning all things to be right, and I hate every false way.  
Paraphrase. 128. And indeed I have not the least exceptions to any law of thine, but most uniformly and impartially embrace them all, and every one single, and utterly dislike and detest the courses of all wicked men.   

PE.  
129. Thy testimonies are wonderful; therefore doth my soul 
‖ observe (see note ●.)  keep them.  
Paraphrase. 129. The Law of God is made up all of wonderful and excellent ingredients, prescribes us those things which are admirably the most desirable of all other things to any rational man: The consideration of which makes me study and search into them, and observe them most diligently.  
130. The 
† opening  entrance of thy word giveth light: it giveth understanding to the simple.  
Paraphrase. 130. And by doing so I learn and discern many mysteries. The most ignorant natural man, if he will enter seriously into this study, and apply the several branches of thy Law as his rule of ordering all the actions of his life, will by this have his eyes opened and illuminated, and discern that there is no such solid substantial wisdom as this.  
131. I opened my mouth and 
* gasped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  panted; for I longed for thy commandments.  
Paraphrase. 131. This have I sucked in with the greatest appetite, the most insatiable thirst, having a most vehement passionate desire toward it, as that which is of all things really the most delectable.  
132. Look thou upon me, and be merciful unto me, 
‖ according to the manner toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as thou usest to do to those that love thy name.  
Paraphrase. 132. Lord, it is thy constant wont and method, to encourage all those that sincerely love and serve thee, to pour on them all manner of expressions of thy favour and mercy: O be thou thus pleased to deal with me at this time, who desire and hope to be found in that number.  
133. Order my steps in thy word; and let not any iniquity have dominion over me.  
Paraphrase. 133. Of this thy mercy I beseech thee to grant me that constant assistance of thy spirit, which may support and guide me in a regular obedience to thy commands, and rescue me from the power of every known sin, let not any such be ever able to gain consent from, or command over my will.  
134. Deliver me from the oppression of man; so will I keep thy precepts.  
Paraphrase. 134. Wicked men are forward to oppress and injure me: O be thou pleased to interpose for my rescue, and it shall engage me to a constant observation of all thy commandments.  
135. Make thy face to shine upon thy servant, and teach me thy statutes.  
Paraphrase. 135. Lord, be thou pleased to look favourably upon me, and by thy special grace and guidance to direct me to a conscientious practice of all duty toward thee.  
136. Rivers of waters run down mine eyes, because they keep not thy law.  
Paraphrase. 136. The great universal impiety of men is a most sad spectacle, fit to be washed in whole floods of tears, to be matter of humiliation and lamentation to all pious beholders.   

TSADDI.  
137. Righteous art thou, O Lord, and upright are thy judgements.  
138. Thy testimonies that thou hast commanded are 
‖ justice and truth exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  exceeding righteous and faithful.  
Paraphrase. 137, 138. Thy Law, O Lord, and all thy dispensations are, as thou thyself, most eminently and superlatively righteous, commanding those things which all moral justice and fidelity exacts, and forbidding those which have a natural turpitude and indispensable sinfulness in them.  
139. My zeal hath 
† constrained  consumed me, because mine enemies have forgotten thy words.  
Paraphrase. 139. The consideration of which puts me into a kind of indignation and vehement displeasure at mine enemies at this time; not so much for mine own sufferings, as that rational men should so far depart from all obligations of piety, justice, common humanity, and even their own interests, as to neglect the practice of those commands which are so eminently just, v. 138.  
140. Thy word is 
* tried in the fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  very pure; therefore thy servant loveth it.  
Paraphrase. 140. Thy whole Law is most exactly form, as metal refined from all dross, no lest corruption or mean allay to be found in it: And this is the just ground of the extreme love and value I bear to it.  
141. I am small and despised; yet do I not forget thy precepts.  
Paraphrase. 141. And as mean and contemptible a person as I am, either really in myself, or in the opinion of other men, yet am I careful to uphold this reputation and credit with God, that I am his faithful 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 ourselves) 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 cheerful reflections on afflicted innocency. And if God grant a man that grace of regulating his actions according to that divine rule, 'tis 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 
‖ observe (see note ●.)  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, addressed myself 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 
† watches  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 myself most delightfully therein.  
149. Hear my voice according to thy loving kindness, O Lord: quicken me according to thy judgement.  
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 wont 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 judgements.  
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 transgressors and was 
‖ or wearied or troubled  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 oppugn and disobey the commands of God.  
159. Consider how I love thy precepts: quicken me, O Lord, according to thy loving kindness.  
160. 
† The beginning of thy word is truth— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thy word is true from the beginning; and every one of thy righteous judgements 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 faithful, 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. 'Tis 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 rejoice 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 annexed to it afford me, are matter of as great rejoicing and triumph and exultation to me, as the richest and most gainful victory could be to any worldly man.  
163. I hate and abhor lying; but thy Law do I love.  
Paraphrase. 163. The false, deceitful 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 judgements.  
Paraphrase. 164. I can never admire and magnify 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 myself 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 
* there is no scandal to them.  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 ruin. The pleasure they take in duty will with them infinitely outweigh all the pitiful transient delights or advantages that can offer themselves as the bait to any unlawful 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 myself from all such dangers; whatsoever my pressures have been, I have reposed my trust in thee, relied on thee for deliverances, kept close to thy commandments, and so qualified myself to receive them, and withal laboured to approve the sincerity of my obedience to thee, not only 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 myself for ever as in thy allseeing presence, I have performed an uniform faithful obedience to thee.   

TAU.  
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 wisdom (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 
‖ be for my help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 only so, but my taking more pleasure in it, valuing it more than all other things in the world, together with my constant dependence 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 judgements help me.  
Paraphrase. 175. Lord, grant me this thy mercy of seasonable preservation at this time, secure me according to thy promised and wont 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 myself 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] 'Tis 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 'tis said Leu. 6.17. this is the Law of the sin-offering, etc. (R. Gaon saith 'tis the speculative part of the Law;) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rule upon which the precepts are grounded, as, Be holy because God is holy, merciful as he is merciful, (referring probably to Moses' 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 judgements that pass betwixt a man and his neighbour; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precepts that are for a testimony, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or faederal commemoration, as Sabbath Feasts, Phylacteries, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 expressed in as great variety, by walking, seeking, keeping, etc. 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. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 rendered 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.) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the walkers, or they that walk. And although what follows be in the future and preter tense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall seek, done, walked; yet are they all to be rendered in Syntaxis with the former, they that seek, that do, that walk, all making up the subject to which the blessedness belongs. And so doth the Jewish Arab take them, and therefore v. 3. repeats again, and blessed he that doth not iniquity also, and hath gone in his ways or paths.  
V. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Utterly] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and v. 43. is literally, unto very much. So the LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to any high degree, the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all at once, but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever, both referring it to the time, whereas the Hebrew seems rather to the degree, from the noun that signifies multitude, plenty, abundance. And then God's not forsaking in any eminent degree, as it contains his not forsaking altogether or for ever, so it is somewhat more than that, and a greater privilege of a pious man, this, not to be forsaken in any eminent degree, than not to be forsaken eternally, whatsoever the degree be at present. v. 4. 'tis said that God hath commanded his precept to be kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very much, not to be heard, and talked of, but obeyed; and here v. 8. having said, he hath decreed thus to keep them, he begs, keep me in proportion, at least forsake me not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to any great degree.  
V. 9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  By taking heed] Two difficulties there are in this place: first, how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered; then how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the first, it is in all reason, from the force of the preposition ל, and by analogy with the use of it v. 4, and 5. to be rendered, to observe, or guard, or keep, i. e. as the end of his cleansing his ways precedent, that he may do it. So the Chaldee and Syriack understood it; the former retaining the Hebrew preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to observe; the latter expressing it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may observe. And so the Jewish Arab, Behold I seek by what a man may cleanse his ways that he may keep them in or by thy precepts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And though the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Latin and others have their in custodiendo, in or by keeping; yet 'tis frequently observable, that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so is to be rendered not in, or by, but to. And so 'tis certain that every young man will have special need of some purgatives, the preventing grace of God, to purge and cleanse his ways, to work out his natural corruptions, and actual contracted pollutions (which will otherwise extremely encumber him in the course) that he may be, in any competent measure, qualified for the observing of God's commandments. For the second, 'tis very ordinary for prepositions to be redundant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendered as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word: so the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy words, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy commandments; and the Latin accords with them. And so the whole verse will be best rendered as one entire question, Wherewithal shall a young man cleanse his ways, that he may observe thy word? To which question seeing there follows no distinct answer in the next words, it is to be understood as a poetic form of prayer poured out to God for that grace whereby young men may cleanse, and without which they have nothing in themselves to do it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 10. Let me not wander] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here in the conjugation Hiphil, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ignorant, or err. Now of that conjugation the Hebrews observe, that as it signifies sometimes no more than to permit, so it sometimes notes to cause, sometimes to occasion that which the verb imports. Consequently the word here taken in that form is capable of these three interpretations, to cause to err, to deceive, to seduce. So Deut. 27.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that maketh the blind to wander. And in this sense the Psalmists prayer could not probably be conceived, that God would not cause him to err, seduce him, deceive him; for whatsoever his condition were, this would not be looked on as possible for God (to deceive any, in this sense of causing to err,) nor consequently be so solicitously averted. For though of the false Prophet Ezek. 14. it be said, if he be deceived, when he hath spoken a thing, I the Lord have deceived him; yet the deceiving there is not the causing him to believe or foretell that false thing, but the disappointing him, doing the contrary to what he hath prophesied. He was first deceived or seduced; so the text hath it, A prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he is seduced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and speaketh a word; i. e. prophesieth what he hath no commission from God to prophesy, I the Lord, saith God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have deceived, (or as the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make him err, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will, in the future, so the preter in prophecies is oft taken for the future) I will deceive that Prophet, i. e. I will falsify or frustrate him and his prediction, when he predicts peace, I will send destruction; for so it follows, I will stretch out my hand upon him, and will destroy him from the face of the earth: which certainly God would not do, if he had been the cause of his error, or sin of prophesying as he did. It remains then, that the Psalmists prayer is to be understood here either in the first or in the third sense. The first, that of the non-permission, is not so probable, for it is the common state of good men here to be still left peaceable, so as not to be totally restrained and hindered, (and so not permitted) to fall into sin (if it be in this sense, it must be of not being permitted to be tempted above their strength.) 'Tis more probable to be understood in the third sense, of God's doing nothing that may occasion their wandering from his commandments. This God may be said to do, when he withdraws sufficient grace, leaves a man or delivers him up to himself. But that God by the tenure of Evangelical mercy will not do, unless we first leave him. And therefore the Psalmist that can say, as here he doth, with my whole heart have I sought thee, may pray in faith, found his request on God's promise, that he will not thus leave him, deliver him up to wander from his commandments. The LXXII. read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin, nè repellas, repel me not from thy commandments: but they sure are to be understood in this notion of the form Hiphil, abdicate me not (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were more fitly rendered) not, drive me not away, in that vulgar notion of repelling, but repudiate me not, forsake me not, deny me not that grace which is necessary to my adhering to thy commandments.  
V. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  All the judgements] In this place it is observable that the Jewish Arab for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all reads many, in relation probably to that opinion of theirs, that therefore God gave many Commandments to them, that though they did not all, by doing others they might be saved.  
V. 17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Deal bountifully] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies either to do good, or to render and return good, is here by the ancient interpreters rendered in the latter notion, the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribute good, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribute, the Latin and Aethiopick follow them, retribue servo tuo, the Syriack (and with them the Arabic) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearken to thy servant, in the notion of answering, which is all one with that of returning. This makes it reasonable to resolve, that what follows in the verse is in sense to precede, as that to which the return is begged as a reward, though not of debt, yet of pact and mercy. And then it must not be rendered, that I may live— but simply, I will live, and keep thy word: and so indeed the Hebrew exacts, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall or will live— so the Chaldee also without any addition or paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will live, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will live. Yet the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may live, and so the Aethhiopic; the Arabic, that he, i. e. thy servant, may live, agreeable enough to their former rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearken. But the Latin depart from all, and read, vivifica me & custodiam— inliven me and I shall keep thy words, a paraphrase no doubt of the Syriacks rendering, hear that I may live, for that is all one with inlivening: And the Jewish Arab, And in bounty give life to thy servant, that I may keep thy commandments. But the rendering of the Chaldee and LXXII. I have chosen to adhere to, as being most literal, and most commodious to connect with the ensuing words; and the rather, because in the next verse, where the phrase is of that scheme wherein the Syriack here taketh it, Open— that I may— the Hebrew scheme differs from what here it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Open— I shall, but, Open, and I shall— the form, we know, that every where imports as we render it, that I may.  
V. 20. Breaketh] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is b●t once more used in the Bible, Lam. 3.16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and there signifies to break, hath in the Chaldee a metaphorical signification, for being taken up, being employed, studying, vehement desire. So when Prov. v. 19 the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render being ravished with her love, the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being wholly taken up with it. From thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a student, or scholar. And in this metaphorical (not that other literal) sense the word seems here to be used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul is wholly taken up, or employed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the desire or longing it hath— The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul hath desired the desire, i. e. vehemently desired, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Latin, concupivit desiderare, my soul hath longed to desire, i. e. hath had a longing desire; the Syriack more clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul hath longed and desired. All very fit and proper paraphrases to express the importance of the phrase.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. That are cursed] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so placed, that it is uncertain whether it be joined by apposition to the proud foregoing, or begin the next sense, thus, Cursed are they that err— The former may hold, and bear this sense, that the proud, rebellious, disobedient, impenitent sinners that err from his commandments, and go on unreformed in their wander, are most unhappy and execrable in being such, their pride and obstinacy is the greatest curse to itself, and yet they are rebuked, certain to be severely punished by God. But all the ancient interpreters seem to have followed the other sense; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee, in the same scheme as the Hebrew, and may most probably be rendered, as their Latin doth, maledicti qui oberrant, cursed are they that err; but the LXXII. expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Thou hast rebuked the proud, cursed are they that err— and the Syriack, Thou hast rebuked the nations or Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they are cursed which err; and so the Latin, maledioti qui declinant, cursed are they that decline from thy commandments. And then the latter part of the verse is an exegesis of the former, the curse here the explication of God's rebuke. And though both senses are very commodious, and so are retained in the paraphrase, yet the authority of the interpreters will incline to the latter of them.  
V. 28. Mel●eth] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distil or drop, Eccl. 10.18. or to weep and pour out tears, Job 10.16, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  20. the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is best rendered weepeth. The Chaldee render it by the cause of tears (sorrow) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul was sorrowful, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by them in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Syriack to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is troubled; but the copies of the LXXII. which now we have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from thence the Vulgar Latins (with the Arabic) dormitavit, was drowsy. But Saint Ambrose's reading, stillavit to which Hilary also accords) assures us the true reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distilled, which was easily corrupted by the Scribes into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which they might be tempted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weariness, which follows, by which they rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for grief, it being of the nature of sadness to make one weary of every posture. Abu Walid observes the proper notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dropping, as when an house drops, thence, saith he, to be transferred to denote weeping, and then farther in this place to denote dissolving, flowing, or else the same with that phrase, Jer. 13.17. my soul shall weep in secret places. The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which will signify being afraid, or perhaps being weak.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 32. When thou shalt] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 'tis applied to the heart, is here critically to be observed. The word primarily signifies to dilate, and the dilatation of the heart is the constant effect of joy, as the contraction is of sorrow, Isa. 60.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy heart shall be dilated, i. e. rejoice, as being delivered from distress or fear foregoing. Accordingly God's enlarging the heart here is rejoicing it, making it glad. This he doth by the comforts of a good conscience, that joy in the Holy Ghost, the great pleasure that results from the practice of pious duties, the transporting delights and joys of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious yoke, when by his grace we come to the experience of it. This the Chaldee and LXXII. have literally expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast dilated my heart; but the Syriack more clearly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoice, thou hast exhilerated, or made me glad. Which rendering being in all probability the most commodious to the place, it will be fit to follow them also in the rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not when (as we read from the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but because, or seeing that, for so they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because: This being not only the season, but the motive of all others most powerful and engaging to expedite running the way of God's commandments, the alacrious performance of all duty, because the performance of it is matter of such experimental delight and joy to them that are exercised therein.  
V. 33. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Unto the end] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies an end, so it signifies a reward. So Psal. 19.11. in the keeping of them there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great reward; the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution. And so in this Psalm v. 112. they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of return to the rejoicing of his heart, which his testimonies yielded v. 111. And so Aben Ezra understands it here, and so the Interlinear, reading mercede, by way of reward or return; and so being oft turned into a preposition, rendered propter, for, it still retains this notion, by way of return, or reward, see Isa. v. 23. Gen. 22.18. And so the sense will best bear, Teach me— and I will observe it by way of return, or reward, or gratitude to thee, God's mercy in teaching, being in all reason to be rewarded, or answered by our observing and taking exact care of what he teaches. Or else, by analogy with Ps. 19.11. where the keeping his commandments brings great reward with it, it may here be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (understanding the preposition ל) for the reward, meaning the present joy of it, v. 32. not excluding the future Crown. The Chaldee here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end (as ver. 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the end;) and so Abu Walid; and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether. The Syriack wholly omit it here, but v. 112. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmly, or certainly, or in truth, i. e. sincerely: which as it is more agreeable to that place than the Chaldee to the end, which cannot probably follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever, as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth; so it would as fitly agree with this place, I shall observe it sincerely or firmly. But of this there is no example, nor ground in the origination of the word, which is evidently used for reward Psal. 19 but not so evidently for either an end (unless as it is used for the heel, the last part of the body, in relation to which the Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta vestigium, or è vestigio, instantly, without delay, as if his keeping it should follow on the heels, as it were, of his being taught it) or else for truth and firmness. And therefore still that of reward or return to God is the most allowable rendering of it here, and v. 112.  
V. 35. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Make me to go] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go, or tread, or walk, is to lead, or direct, or conduct in any journey. So Psal. 25.9. we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall guide, and 107.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he led them. And so the LXXII. rightly here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Led me, direct me, conduct me, and the Latin deduce, lead.  
V. 38. Who is devoted to thy fear] It is uncertain how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because uncertain to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates, whether to thy word, or to thy servant. The Syriack joins it with the latter, thy servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which worships, or fears thee. But the Chaldee joins it with thy word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to the fearing, or which concerns the fearing thee. So the LXXII. leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as redundant, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the fear of thee. And to this the Hebrew position of the words inclines, establish to thy servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— which is to the fearing thee: and remembering that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is one of the appellations of God's Commandments, those, we know; immediately tend to the fear of God. The Jewish Arab reads it, Make good to thy servant thy saying which is to the people of thy fear, or those that fear thee. But Aben Ezra, Every decree of thine, which may bring me to thy fear.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 48. My hands also will I lift up] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifting up the palms, or hands, is a phrase of various use: 1. for praying, Psal. 28.2. When I cry unto thee, when I lift up my hands toward thy holy oracle; Lam. 2.19. Lift up thy hands toward heaven; Hab. 3.10. the deep uttered his voice, and lift up his hands; from whence the Apostle hath the phrase of lifting up holy hands, 1 Tim. 2.8. and so— ad sidera palmas, in the poets: 2. for blessing others, Leu. 9.22. Aaron lift up his hands toward the people, and blessed them; or for praising and blessing God, Psal. 134.2. lift up your hands— and praise the Lord, and Psal. 22.4. I will bless thee, I will lift up my hands— 3. for swearing, Gen. 14.22. I have lift up my hand to the Lord— i. e. sworn; Exod. 6.8. I lifted up my hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it, I swore to give it to Abraham— Ezek. 36.7. I have lifted up my hand, i. e. sworn, surely, etc. so Rev. 10.5. the Angel lifted up his hand to heaven and swore; so Deut. 32.40. of God, I lift up my hand to heaven, and say, I live for ever, a form of God's swearing; Psal. 106.26. He lifted up his hand against them to overthrow them in the wilderness, i. e. he swore they should not enter into his rest (see note ᵍ on that Psalm:) 4. for setting about any action, especially of weight, Gen. 41.44. without thee shall no man lift up his hand— i. e. attempt or do any thing; so Psal. 10.12. Arise, O Lord, lift up thy hand, forget not the poor, i. e. set to thy active hand to their assistance; so Heb. 12.12. lift up the hands that hang down, and the feeble knees, i. e. set actively and vigorously about the Christian task. And every of these might possibly be accommodated to this place, of lifting up his hands to God's commandments. For it may be 1. praying for God's grace to perform them: 2. blessing them as we do our daily food, or rather praising and blessing God for them, in respect of the great advantages we may reap by them; and to this the Syriack seems to have inclined, adding at the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will glory in thy faith or fidelity: 3. it may be vowing and promising under oath a constant obedience to them: or 4. it may be the setting vigorously about them. And that is the most probable meaning of it, I will lift up my hands to the practice of them.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 61. The bands] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cord doth also signify a troop or company, whether of soldiers or of any other: so 1 Sam. 10.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troop of prophets, for so the Chaldee there render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company of scribes; and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company or troop of wicked men; in opposition whereto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 63. I am a companion engaged in another society. This farther appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows, men may be said to rob or plunder, but cords or bands cannot.  
V. 66. Good judgement] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gustavit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to taste, the noun is used for sapor, savour or taste of any thing; Exod. 1●. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taste of the manna was as the taste of a wafer— And the verb being transferred from the body to the mind (Psal. 34.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●aste— how gracious the Lord is) the noun is so in like manner, and signifies in proportion either the outward fashion and behaviour, etc. by which the mind is discerned, as meats by the taste, as in the title of Psal. 34. when David changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his behaviour, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance; or else the inner disposition and habit of mind, rendered by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposition, 1 Sam. 25.33. Other uses of the word there are for a decree, Jon. 3.7. and Dan. 3.10. but that which best agrees to it here, where it is joined with knowledge, is either 1. as our English render it, judgement, in the notion of opinion, counsel; so the Jewish Arab and Abu Walid render it by a word deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vidit to see, and spoken of the mind, sensit, judicavit, statuit, to think, judge, or resolve; or else 2. the habit of mind, genius, indoles, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be goodness of disposition, inclination, to which when knowledge is added, it is a special gift of God, fit to be here the matter of a prayer. The Chaldee 1 Sam. 21.13. and in the title of Psal. 34. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy knowledge, and his knowledge or sense; and accordingly here the Interlinear reads bonum sensum, a good sense, and the translator of the Chaldee (which here reteins the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) rationem, reason. But as that notion cannot be applicable to the word in the title of that Psalm (for sure David was not really mad, and so 'twas not his sense, or knowledge, or reason, that was said to be changed there;) so it is not certain that it hath that sense in any other place of scripture. The most probable is that of Prov. 11.22. where the fair woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compared to a jewel of gold in a swine's snout. Here the Interlinear reads declinans discretionem, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recessit, departing from discretion, and the Vulgar Latin fatua, foolish; but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which cannot be better rendered than of ill inclinations, disposition: and to that I suppose the Chaldee accords, and the Syriack, both retaining the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their dialects, and the former reading it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be corrupted or stink, the latter retaining the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that signifies perverse, contumacious, and so may best be rendered (not as the Latin of the one, foetida sensu, and of the other foetida sapore, but) of a corrupt or perverse disposition, or manners, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 15.33. to corrupt manners is applied to the debauching their whole habit of mind. And proportionably here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good manners, there mentioned, or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness of manners. The LXXII. have divided it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness and discipline, and the Latin follow them; and the Syriack have changed the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 savour and goodness.  
V. 70. Fat as grease] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very differently rendered by interpreters. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is made cheese like milk; and the Syriack, Latin, and Arabic accord with them. And this undoubtedly by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milk for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fat; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confestly signifying incrassation, being applied to milk, it must needs signify being coagulated, or made into cheese. But the Chaldee, it is certain, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fat. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being only here found, the Jews do but by guess give the meaning of it. Aben Ezra notes only that it is without a fellow. R. Solomon meddles not with it. Kimchi renders it to be fat, Abu Walid gives three expositions of it; 1. rendering it by the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and expounding it is troubled, (or corrupted, or unclean, foul, sordid and stinking (or sending up smells or fumes like that of fat stinking flesh) with unclean evil thoughts sends up, saith he, stinking fumes of evil thoughts, like burnt fat: 2. according to the Chaldee use of it, to be fat and gross: 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, as more probably it should be written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to be thick and gross, or hard; and then the two last fall in as one almost. Now for the construction, it may most probably be by understanding a preposition, not their heart is incrassate or gross like fat (for fatness can no more be said to be gross, than to be fat, being that by which other things are incrassate:) but, either their heart is gross as fat, i. e. as if it were a mere lump of fat; or, their heart is become gross as with fat, as Psal. 73.7. their eyes stand out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fat; and 'tis ordinary in poesy for the prepositions to be omitted. Thus the translator of the Chaldee supplies the preposition by rendering it in the ablative case, incrassatus est quasi adipe, is incrassate as with fat, and so the learned Castellio, quasi obesitate obtusum est, is stuffed up as with fat. And to that the Jewish Arab agrees, their hearts are stuffed up ב with fat. As for the application of this to the heart, the gross or incrassate heart is all one with the dull or stupid, as pinguis Minerva among the Latins signifies, and this from nature, the membranous lean parts being only sensitive. And thus will it stand in direct opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good genius or disposition, v. 66. and denote the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the stupid incapable mind, and so in effect (although fat is the softest of any flesh) an obdurate heart, in the sense that Philoponus useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an incrassate spirit, and many the like expressions are used.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 83. Smoke] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send up smoke, or incense, or burn, Exod. 29.18. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smoke, Gen. 19.28. and so here a bottle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the smoke, a bottle of skin (such as the Jews used) hung up in the smoke, and by that means parched and dry, and so fit to express one worn out and dried up with long suspense of expectation. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the frost, the Latin in pruina, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the frost, from some other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of affinity with that wherein 'tis used Psal. 148.8. in company with hail and snow, probably from the manner of the generation of a frost, or congealed mist, being but a smoke out of the earth. The Jewish Arab renders it strangely, as he that wandreth, noddeth, reeleth in the smoke being amazed.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 84. How many are the days] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how many days, is here most probably to be interpreted by the context, which, from the beginning of this Octonary, speaks of God's deferring his deliverance, and permitting him to wait and pray, and yet lie under his affliction. And accordingly there being an ellipsis in the words, it is in reason so to be supplied as best agrees with that sense, How many days of, or to thy servant (the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a preposition, is indifferent to either) i. e. how many days are appointed or assigned me for the continuance not of life (as How many are the days sound,) but of the pressures or afflictions that are upon me? and so it accords with when wilt thou comfort me? v. 82. and when wilt thou execute judgement (avenge or punish, or at least restrein and check my persecutors?) in the remainder of this verse. Thus 'tis frequent in the Hebrew, and among the Hellenists, for day to signify judgement, his day is coming, Psal. 37.13. (see note on Rom. 13. ᵈ Heb. 10.a.)  
V. 85. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Proud have digged pits] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proud in this Psalm, for wicked, injurious men, both here, and v. 21, 51, 69, 78, 121. is here observed by the LXXII. which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked (and so the Syriack and Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and iniqui, wicked men) as Isa. 13.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawless, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impiety, Deut. 18.22. and frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely, Pride being indeed the original as of all wickedness, so especially of contumely and injury. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have digged ditches or pits for me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which the Chaldee and Syriack follows, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin narrarunt mihi fabulationes, they have told me vain and idle discourses; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Arabic fully expresses it by words of dotage or folly, long impertinent discourses of other men's matters. The ground of their reading is visible: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak or talk, is elsewhere duly rendered by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talk, 1 King. 28.27. but being here with ש from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to decline, bend down, etc. it signifies a ditch, or pit, or declining ground, and so is used Psal. 57.6. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dig, and Psal. 7.15. joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ditch or pit (parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here) though it have no signification proportionable to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling, yet the other word being so rendered, idle talks or discourses, for pits, this was by analogy to follow; the telling being accommodated to those talks, as digging to pits. Meanwhile this rendering of the LXXII. is not very unagreeable to the sense, their telling him long and idle tales, or talking thus impertinently with him, being easily supposeable (as was the Herodians and Pharisees with Christ) to have been designed on purpose to ensnare him. What here follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not according to thy Law, (for which the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou hast not commanded in thy Law, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not as thy Law, O Lord) is to be taken in the Hebrew dialect (imitated by most other languages) by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when that is said to be not good, or not well done, which is extremely ill, when unprofitable signifies very wicked, and many the like (see note on Matt. 12. e.) for so here, not according to Law signifies extremely contrary to it, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which the LXXII. rendered the proud here, is literally no more than they that act beside the Law (which is the style of the Syriack in this latter part of the verse) but it signifies those that do most contrary to it.  
V. 89. For ever, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  O Lord] The Syriack seem most fitly to have expounded these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever, O Lord, by addition or supply of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 art thou, thus, Thou art for ever, O Lord, and thy word endures. This may suggest a rendering of these two verses by way of correspondence, that one may bear proportion and be directly answerable to the other; which will be, if we shall compare together the beginnings and the ends of the verses severally. The beginnings lie thus, Thou art for ever, O Lord, v. 89. Thy faithfulness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to generation and generation, i. e. to all generations, which are exactly parallel. Then the latter parts of the verses lie thus, Thy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands or is settled in the heavens, v. 89. i. e. whatsoever thou commandest in heaven, doth certainly come to pass, and Thou hast established the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it shall stand or abide, i. e. the earth and all things in it are by thee most firmly established. And then as the parallel will be exact, so the sense will flow most currently. The parallel will be exact, for as v. 89. his word is said to stand or be settled in heaven, so v. 90. his faithfulness shall be said to abide or stand in the earth, as steadfast as the earth itself, or ever since the creation and establishment of the earth. And then the sense will be, that as God is eternal, so his word and faithfulness remains constant, and never fails in heaven above, or here below on earth, where from the afflictions of good men there is more show of objection against God's making good his promise to them. Now as his word and faithfulness, though severed in place, are to be united in sense, and signify his faithful performance of his word; so the heaven and earth are in sense to be joined also, and signify by a frequent Hebraism (see note on 2 Pet. 3. e.) the whole world, in his constant governing of which this his fidelity is as illustriously visible, as in the creation of them. Accordingly v. 91. they are joined together, They continue this day, or, They have continued to this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they in the plural, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either adverbially, as the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day, or understanding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until this day; not as the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day continues, but they, i. e. the heaven and the earth foregoing, and consequently all things therein comprehended, for so it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things serve thee.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 96. End of all perfection] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render end, signifies limit, or boundary, or extreme part, and is most ordinarily applied to places or regions; so the LXXII. who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound. And if in this sense it be here used, then 'tis not amiss to take notice of the Syriacks rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which their Latin translator Sionita renders, regioni region, I have seen that there is a bound to every region; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bound or end (and is here by the Chaldee used to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is there rendered a region, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabic is space or place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the common style of a region. So saith Sionita in a note on this his version in the margin of his edition in quarto, Propriè terminum significat, saepe tamen pro regione seu parte mundi sumitur, It properly signifies bound, limit, yet 'tis oft taken for a region or part of the world. To this the latter part of the verse well accords, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding width or amplitude of God's commandments, not having such bounds as each region hath. And to this perhaps the Chaldee looked, which paraphrastically expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that I have been solicitous of, or beheld. This carries that probability with it, that it deserved to be mentioned. And if it be not accepted, then still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the ordinary signification of perfection or universality, as a comprehensive word, must denote the greatest latitude or amplitude, whether qualitative or quantitative, of virtue, or of space, and so still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the bound or utmost extent of it. The Jewish Arab renders it, To every kind an end; Abu Walid, I have seen the uttermost of every end [or uttermost extent] but the extent of thy judgement, [commandment, law, or wisdom] for that is wider and deeper, than that the uttermost of its extremity [or end] may be attained to.  
V. 109. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  My soul is— in my hand] The meaning of this phrase is obvious, I am in danger of my life. See Jud. 12.3. I put my life in my hands, and passed over against the children of Ammon, i. e. I fearlessly adventured my life. So 1 Sam. 19.5. he put his life in his hand, and slew the Philistims, i e. by adventuring his own life he killed the other: and ch. 28.21. I have put my life in my hand, and harkened to thy words, i. e. run the hazard of my life to obey thee: and Job. 13.14. Wherefore do I take my flesh in my teeth, and put my life in my hand? The only difficulty is, what is the original of this proverbial style. This Pat. Cockburne hath proposed as an instance of the interpreting scripture from vulgar speech, making this to be the meaning of it, that he hath no aid now left him but from his own hand, as being left destitute of all other help or auxiliaries. And thus indeed the place in Judges seemed to suggest, When I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon; you gave me no aid, and so I was fain to go over myself without you: and so likewise of David, who without any help smote Goliath, to which there Jonathan refers, 1 Samuel 19.5. But the other places, of the witch of Endor and Job, will not bear this sense; and therefore this is not to be pitched on, but rather this. That as what is in a man's hand is easily parted with, easily lost, and as easily taken from him, so a man's life is said to be in his hand, when there is but little distance betwixt him and death: and so the Chaldee interprets it by way of paraphrase, my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in danger (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in Hebrew is to profit, but in the Chaldee language to periclitate) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the back of my hand, which consequently he hath no hold of, it may depart at pleasure. So the Jewish Arab thus paraphraseth it, Although my soul be as it were in my hand continually through danger. And this is the most allowable original of the phrase. The LXXII. have here varied the phrase, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my soul is in thy hands, and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy hands; not so probably misreading the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as expressing it by way of pious paraphrase, our lives being then certainly in God's hands, to save if he please, when they are in humane sight in greatest danger, and so by every pious man to be deposited in God's hands.  
V. 113. Vain thoughts] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be taken not for the thoughts or opinions themselves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as elsewhere, Job 20.2. and 1 King. 18.21. but for the persons that think, and that not for thoughts simply, but for wicked thoughts, all the ancient interpreters agree: the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin iniquos, transgressors, wicked men; breakers of the Law, saith the Arabic. The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hypocrites, and the Chaldee by way of paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that think vain or false thoughts. Abu Walid expounds it those that have hypocrisy, and evil counsels, and deceitful cogitations. And so Kimchi saith that others interpreted it as an Adjective, though he as a Substantive, for the thoughts themselves. Sol. Jarchi interprets it of instability, hanging distracted between two opinions, betwixt God and Baal, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 1. the double-minded man unstable in all his ways.  
V. 119. Dross] The Hebrew reading of this verse is much departed from by the ancient interpreters. The words are plain in the original, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast destroyed or done away, made to cease, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Ezek. 12.23. in Hiphil, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest or cease) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dross, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all the dross or refuse that goes away (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recede) and departs from the metal in the melting, and so in other things; Midr. Tehil. saith that grapes being pressed make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which men throw upon the ground, (and so God's judgements are deciphered in scripture by treading a winepress.) The word seems to allude to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing v. 118. Then follows by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the wicked of the earth. But the LXXII. render the two first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have accounted prevaricators, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that err, and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have reputed. The Chaldee read far otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast destroyed the Idols, thou hast consumed all the wicked of the earth. And the Syriack have quite omitted this verse, and in a manner repeated v. 117. instead of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 120. Trembleth] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which notes being in horror, such as causeth the hair to stand an end (see Job 4.15.) the LXXII. here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) evidently from another old notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fasten with a nail, from whence the Chaldee use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a nail, as we see in their Targum, Isa. 41.7. Herein the Latin follows them, and reads confige; but the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb, whence is the Arabic noun for an hedgehog, whose prickles standing up are the emblem of horror; and so that sure is the meaning of the phrase, and that fitly following the destroying the dross v. 119. for that may well be the motive to this horror.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 122. Surety] Of the several usages of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreters have been uncertain which to take. From the notion of pleasing or being acceptable, the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delight or make merry. And so the Syriack also. But the LXXII. that read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin suscipe, seem to refer to the other notion (that in which arrhabo comes from it) of a surety, or undertaker, for that we know is the importance of suscipere. And this doth best agree with the antecedents and consequents. Leave me not to my oppressors, let not the proud oppress me; for with both those well accords, undertake, interpose, be surety for me for good, i. e. so as to deliver me out of their hands. Abu Walid takes it in the notion of doing well to.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 123. Word of thy righteousness] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy righteousness, for thy kindness, charity and mercy, is very obvious (see note on Matth. 1. g.) and that agrees well with this place, where God's deliverance, in the beginning of the verse, is the thing that is waited for, and dealing with him according to his mercy, v. 124. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word added to it, is no more than God's speaking mercy to him, as elsewhere speaking peace, i. e. hearing his prayers, giving him an answer of mercy. But the word righteousness may denote the rule of righteousness, the Law of God, his prescript manner of dealing with men; and then the word of thy righteousness will be the tenure of thy Law, that promises deliverance to the pious.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 126. Time for thee, O Lord, to work] The Hebrew here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is literally time to do, or perform (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is facere and perficere) to the Lord. And as this is more agreeable to the sense of the ancient interpreters, than the reading it time for the Lord to work, the Chaldee being express, time to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of God, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time to worship God, to which sense also the LXXII. are to be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, time to work or perform to the Lord; so it will also best accord to the context, other men's evacuating, frustrating God's Law, by their neglecting and contemning it, being a fit motive to his servants most diligently to perform it.  
V. 128. Esteem all thy precepts concerning all things to be right] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to be right, so 'tis also to please, or to be approved, as when a thing is said to be right in the eyes of God, i. e. to please him; and then by analogy with this sense, it signifies in other conjugations (as to correct and direct, so) to approve. And so the Syriack rightly understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have loved all thy precepts: and to the same purpose is the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to like, to approve. Only the LXXII. and others from them adhere to the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was directed to all thy ways. The reduplication of the universal particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical, all, even all, and so the plain rendering is most current, All thy commandments, even all, have I approved— The Jewish Arab reads, And therefore for all thy commandments, all of them have I sought.  
V. 130. Entrance of thy word] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to open, doth regularly signify opening. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The only question is, whether thy word be the agent, or the patient, that which opens, or which is opened. If we take it in the latter sense, than the opening of God's words is the explaining them; so the Jewish Arab renders, Because the opening of thy word enlighteneth, O thou that makest the simple to understand. And so the LXXII. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood both by the Latin and the Syriack; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open thy word, and illuminate, saith the one, and declaratio verborum tuorum illuminat, the declaring of thy words doth illuminate, saith the other. But if it be in the sense of thy word being the agent, then 'tis the opening our eyes wrought by thy word; and that seems to be the more genuine meaning of it, that God's word by opening our minds gives light to them, teacheth them those things which naturally they did not, could not know, till they were thus illuminated. And the Chaldee favours, who renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sculpture or impression of thy word illuminates; which evidently refers to the Vrim, whose name is derived from light, and therefore will with full propriety be said to enlighten; which surely the LXXII. likewise reflected on, when they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word by them used constantly to translate Vrim.  
V. 139. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Consumed me] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, as it signifies to consume, and so is here rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath melted me, or by melting consumed me, and by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruciated me, so it signifies also to bind, press, constrain, in the notion wherein 'tis said of Paul Act. 18.5. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was constrained or pressed in spirit. Thus the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath constrained me. And this is the most probable acception of it, zeal having that faculty of pressing, and forcing expressions from one, either of grief, or indignation, or the like, as the occasion requires.  
V. 148. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Night-watches] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep, guard, watch, signifies indifferently any of the three watches into which the night was divided, the evening watch, or beginning of the watches, or first watch, Lam. 2.19. the middle, or night watch, Jud. 7.19. and the last, or morning watch, Exod. 14.24. And to the last of these the context here inclines it, so as it may agree with the dawning of the morning v. 147. and be fitly joined with preventing, which sure in both verses signifies rising betimes, so it is proper to the morning, not evening watch. The Chaldee indeed gives it a greater latitude, and reads the watches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning▪ and evening both, but the LXXII. read expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 165. Offend them] The Hebrew here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. as the LXXII. literally read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no scandal to them, by scandal meaning any thing that may wound, or hurt, or cause them to fall in their journey, in the threefold notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which the LXXII. here use, and is perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for a stumbling-block, and a snare, and a gall-trap. The meaning of it will be best understood, by comparing it with the like phrase 1 Joh. 2.10. He that loveth his brother abideth in light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no scandal in him, or to him; the light, wherein he abides, will so assist him in every part of his march, that he shall be free from those dangers which are parallel to the snares, and stumbling-blocks, and gall-traps, which they that travail in the dark are subject to. There the scandals are means of betraying the soul into sin, temptations; and no scandal to them signifies their security from those temptations, that others so frequently are overcome by. And so here, as the great peace, in the beginning of the verse (according to the Hebrew notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) notes all manner of prosperity and felicity, that especially wherein the soul is concerned, so the no scandal to them, is the immunity from temptations and snares, i. e. from sins to which temptations are designed to bring men: and this is the security which the love of God's commandments will give men, when nothing else will. The Chaldee here read, there is no scandal to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come, meaning no mischief, punishment of sin, but the Syriack, there is to them no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infirmity, sickness, disease, (the word, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies sickness either of body or mind) and so is most applicable to sin, the disease of the soul.  
V. 168. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Before thee] What is the meaning of a man's ways being before God, will best be judged by other parallel phrases, such are walking before God, or in his sight, and that signifies to live piously, and so as is accepted by him. And then here, though it is certain all men's actions are seen by God, and done in his sight, yet his ways being before him, will best be interpreted walking, or living piously.    

The Hundred and Twentieth PSALM.  
A Song of 
‖ ascents.  Degrees.  
The hundred and twentieth is a Prayer against calumniators and malicious persons, and a complaint of the infelicity of such companions. It seems to have been first form by David, in relation to Doeg, 1 Sam. 22. and to have been after made use of in relation to the 
† so the Syriack (see note a.) and R. Kimchi (see note c.)  Captivity, and is called a Psalm of Ascents, because it was appointed to be sung by the Levites on some place of advantage, with elevation of voice.  
1. IN my distress I cried unto the Lord, and he heard me.  
Paraphrase. 1. Blessed be the name of the Lord God, for all his mercies vouchsafed unto me: I was in great distress, and accordingly addressed myself to God for his relief, and he was pleased to give ear unto me.  
2. Deliver my soul, O Lord, from lying lips, and from a deceitful tongue.  
Paraphrase. 2. And this was the sum of my prayer; O blessed Lord, I am fallen into the midst of calumniators and malicious false persons, who by treachery and deceit are resolved to destroy me, if thou Lord be not graciously pleased to deliver me out of their hands.  
3. What shall 
* a false tongue give thee, or what shall it add to thee?  be given unto thee, or what shall be done unto thee, thou false tongue?  
Paraphrase. 3. All the good that is to be had by such company, is to be wounded incurably, and mischieved by them.  
4. Sharp arrows of the mighty with coals of juniper.  
Paraphrase. 4. Their tongues are as piercing as darts red hot in a stout soldier's hands, no armour of innocence is fence against them.  
5. Woe is me that I sojourn 
‖ long, 1  in Mesech, that I dwell in the tents of Kedar.  
6. My soul hath long dwelled with him that hateth peace.  
Paraphrase. 5, 6. O what an infelicity and sad condition it is to be forced to spend so much time, as a stranger and sojourner among such barbarous unhuman people, which are always projecting mischief against me?  
7. I am for peace, but when I speak, they are for war.  
Paraphrase. 7. Let my actions and my words be never so friendly and pacificatory; their malice is rather accended than slackened thereby. The deceitfulness of their own hearts infuseth jealousies into them, makes them suspect the meekness and friendliness of my behaviour to be but a stratagem of fraud and guile in me.  

Annotations on Psal. CXX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Tit. Degrees] The meaning of this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm of Ascents, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend, will I suppose best be learned from Nehem. 9.4, etc. There we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ascent or scaffold or pulpit of the Levites, some place of advantage, whereon they stood when they chanted out the forms of Praise. Thus we find in the institution that the Levites were to stand, by David's last words, to thank and praise the Lord morning and evening, 1 Chron. 23.50. and this at the east or front of the altar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against it, say the LXXII. 2 Chron. v▪ 12. (as before the Ark 1 Chron. 16.4.) i. e. probably at the East gate of the Temple, before the courts of the people; for so saith Maimonides Cele Hammikdosh, c. 3. that at both the gates of the men's and women's court, there was a scaffold or pulpit for the Levites, where they stood, twelve at least, to make one sound, to be heard in praising and thanking the Lord, 2 Chron. 5.13. So we see it practised in that place of Nehemiah, Jeshuah and Bani, etc. standing up on that ascent cried with a loud voice unto the Lord their God, v. 4. and again Jeshuah and Kadmiei, etc. said, stand up and bless the Lord your God for ever and ever, and blessed be thy glorious name— Here is a double ascent, 1. an advantage of ground, whether as on a scaffold, or desk, or pulpit, such as is wont to be set up for such purposes of public reading, proclaiming, or other services; 2. an elevation of voice. From either or both of which, rather than from the 15 steps or stairs of the Temple, which the Talmudists have fancied, in compliance with the number of the 15 Psalms here so styled, the Psalm which is there delivered is fitly styled a Psalm of ascents. Accordingly the Jewish Arab rendereth it a Psalm of praise, with lifting up the voice, which Kimchi takes notice of, as the opinion of R. Saadiah. It may be here farther observed, that that passage in Nehemiah refers to the deliverance of that people out of the captivity of Babylon; and 'tis not improbable, this title may have some respect to that also, the returning of the captives to their own country being not unfitly styled an ascent or coming up. Of this as Theodoret and Euthymius▪ interpret, so 'tis certain the Syriack understand it, making the contents of this Psalm to be a prayer of the people detained in Babel, and intitling the next a Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of eduction, or ascent out of Babel, and so forward in the rest of the fifteen: and to that the Chaldee may be interpreted also, when it paraphrases it, the Psalm which was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the ascent from the abyss, thereby resembling the depth of their bottomless misery in the captivity, (though 'tis not improbable, they might refer to the wild Talmudical story of the rising up of the abyss at the building of the Temple, which with much ado was at last conjured down.) What is here said of this, is to be applied to the rest of the 15 Psalms, which carry the same title. Not that this and all the rest were first composed on occasion either of the delivery out of the captivity, or of the captivity itself; but that being formerly made by David or others, on some other occasion, they were then used, some in their thraldom, some upon their delivery, as they were proper, and thought applicable to some part of this occasion. Aben Ezra resolves it possible that it was no more than a Musical tone.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Given to thee▪] The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what shall give to thee, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the nominative case being reserved to the end of the verse▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitful tongue, thus, What shall a deceitful or false tongue give thee? i. e. profit thee? and so again more explicitly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what shall the deceitful tongue add to thee? i. e. what advantage shall it bring thee? Thee, i. e. the person who converseth with such, i. e. the Psalmist here. Thus the Chaldee understood it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. What shall the detractor give thee, or what shall the delator add to thee by a false tongue? The Syriack more plainly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What shall deceitful tongues give thee, or add to thee? so the Jewish Arab, He shall say to him that hath it, what is that with thee, or that thou hast, and what shall a deceitful tongue add to thee? i. e. what shall a man gain by such a conversation, by living among deceitful malicious men? Even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows of the strong man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the military man or giant, such as men use in war, on purpose to mischief, and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very sharp, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and not only so, but to make them enter the more certainly, and pierce the deeper, and burn together as they wound, they are heat red hot, and that in the scorchingest fire, such as is that which is made of the coals of Juniper, saith S. Hierome, of which 
‖ 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  others have affirmed, that being once on fire they will keep the fire a year together without going out. And so saith Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are very hot and will not be quenched, who adds that these coals keep fire in them when they appear dead: and so indeed in nature, the coal that lasts long alive, must cast thick ashes about it (and then it will seem dead, the life not discovering itself through the ashes) otherwise the sulphurous parts, wherein fire consists, will presently get out. Thus is this instrument of the deceitful persons punishment adapted to his sin, and is an emblem of him, the concealing hatred being as destructive as the long burning of it, the ashes, as the coals of Juniper. And so this question and answer being a poetical description of the mischief of such company, that which follows, v. 4. Woe is me that I sojourn, or dwell among such, doth exactly accord with it.  
V. 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mesech] The Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render as if Mesech were the name of a place, seems best to be expounded v. 6. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have a long while dwelled, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw or protract, seems to signify adverbially long. So the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my sojourning is lengthened, to which as the Latin and Arabic, so the Syriack accords, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my peregrination is protracted, so Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was a stranger a long time, and Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have protracted sojourning. Thus to protract and prolong are the same in all languages, and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently used in that sense of protracting, Prov. 13.12. Psal. 36.11. and 85.6. and 109.12. and oft elsewhere, from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a space, and so here adverbially, or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a space, i. e. a long time. The Chaldee indeed take it here for a people, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the asiatics, and from them the latter Jews understand it of Tuscany, and so of Italy and the Roman Empire, as Kedar following they interpret of the Saracens, or Turks. But as all the other ancient Interpreters depart from the Chaldee, so Kimchi hath receded from this invention of his fellow Jews, and renders the place, woe is me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my captivity is very much lengthened, drawn out, or protracted. Should it be otherwise interpreted, the conjecture of the learned Bochart would be worth remembering, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack signifies a skin, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius out of Nicander, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fleece or skin; from whence saith he, Mesech might be the name of a city, so called not from Mesech the son of Japhet, but from the skins with which the Arabes Scenitae covered their tents, mentioned in the end of the verse. But it is no less probable, that in the notion of skins, it should be here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tents, which were thus covered with skins; and if we deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw, it may signify a draw-wagon, or traha, and the barbarous nations that were not by agriculture fixed to one place, dwelled as well in their wagons as tents: either way it well agrees with Kedar, i. e. the progeny of Kedar, the son of Ishmael, Gen. 25.13. those barbarous people of Arabia, that were called Scenitae, because they continued in tents, without houses, and so the Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacles of the Arabians. To whom, as being a barbarous unhuman people, the Psalmist here compares those malicious deceitful men among whom he dwells. If (because the time of consigning the Canon of Scripture, soon after the Captivity, will not permit it to be spoken literally) we shall interpret the Psalm prophetically to look upon Antiochus, the analogy would well hold, for he is in Scripture expressed as by Gog, so by Mesech, and described by Daniel as a flatterer, a speaker of lies, a worker of deceit, and forecaster of evil devices, etc. and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies of peace, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  would be those sworn enemies of Jerusalem, both the inhabitants of Asia minor, and the confederate Arabians. The Jewish Arab reads, a people that is after the way or sect or manner of Mesech. David Kimchi, though in his Comment, as was said, he expound it of the protraction of his sojourning, yet in his Roots saith, it is the name of a nation mentioned in the Law, viz. Gen. 10.2.    

The Hundred and Twenty First PSALM.  
A Song of 
‖ Ascents▪ see note on Psal. 100LS. ●.  Degrees.  
The hundred twenty first is a repose in God, and a confident expectation of succour and safety under his protection.  
1. I Will lift up mine eyes unto the hills from whence cometh my help.  
2. My help cometh 
† from before, or from the presence of the Lord.  from the Lord, which made heaven and earth.  
Paraphrase. 1, 2. Whatsoever, or how great soever my distress or pressure be, whether bodily or spiritual, I have no other sanctuary or refuge to which to apply myself, but that one supreme of heaven, (the image of which is the Ark on Zion, that holy hill or mount where God is pleased to presentiate himself) even to the all-sufficient omnipotent Creator, Ruler and Governor of the world. To him I can confidently address my prayers, and cheerfully expect a seasonable aid, which he by his holy Angels shall graciously afford me, (by the intercession of his own Son, who hath assumed my nature.)  
3. He will not suffer thy foot to be moved; and he that keepeth thee will not slumber.  
4. Behold he that keepeth Israel shall neither slumber nor sleep.  
Paraphrase. 3, 4. All other guards may fail; either through the strength of a more powerful assailant, or being at some time overtaken with sleep or weariness: But the watch that God affordeth us is impregnable; neither he nor his Angels, to whom he assigns this office of guarding, under him, all his faithful servants, can ever be surprised by any such advantage.  
5. The Lord is thy keeper, the Lord is thy shade upon thy right hand.  
6. The sun shall not smite thee by day, nor the moon by night.  
Paraphrase. 5, 6. The omnipotent Lord of heaven and earth shall be 
† Nigher than thy shadow at, or from thy right hand, Jewish Arab.  present to thee, and overrule all his creatures, and keep thee from being mischieved by them; his protection, as the cloud to the Israelites, or as a faithful second in a duel, shall defend thee from all approach of danger: Neither the open assaults in the daytime from enemy or devil, nor the secret ambushes in the night from any treacherous underminer either of the temporal or spiritual estate, (the former fitly compared to the scorching of the Sun, the latter to the malignant influences of the Moon) shall be able to do thee any hurt.  
7. The Lord shall preserve thee from all evil; he shall preserve thy soul.  
Paraphrase. 7. This Lord shall assuredly defend thee from any real mischief, of what kind soever, that can approach thee.  
8. The Lord shall preserve thy going out and thy coming in, from this time forth and even for evermore.  
Paraphrase. 8. He shall keep thee under the shadow of his own wings, and in the beginning, progress, and end of thy undertake and designs, when thou goest out to work, or comest home to rest, in thy business, or in thy retirement, his guard shall continually attend thee, and (if thou continue to adhere to him) never forsake or destitute thee.  

Annotations on Psal. CXXI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. From the Lord] The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from with or before, the Lord; which the Jewish Arab read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from at, or with the Lord. The LXXII. read only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Lord; but the Chaldee and the Syriack agree in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before, or from the sight or presence of the Lord, referring hereby more generally to the good Angels (styled the Angels of his presence, those that stand before the Lord, and always behold the face or God, and where they appear, there God is said to be in a peculiar manner) by whose ministry mercies and deliverances are solemnly conveyed to godly men; or rather to Christ incarnate, with whose Humanity the Deity being inseparably united, God is always present with him, and through him with us, for whom sitting at God's right hand, he constantly maketh intercession: But more immediately referring to the Ark of God, where he is pleased to exhibit his presence, and audience to the prayers of his servants, who there address them to him; which being placed on mount Zion, that sure is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hills, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 1. to which as they then came when they could to offer up their prayers, so when they were hindered and detained from that personal address, they yet turned their faces, and lift up their eyes that way, as here it is said. See Dan. 6.10. This for the full and ultimate importance of the words. But for the immediate sense of them, the scheme seems to be military. The besieged person daily looks to the hills, to see if any relief be coming from any quarter, any signal by fire or the like, giving intelligence of succour approaching; so saith Aben Ezra as men do in a siege, and so Kimchi also. And then by this scheme the Psalmist expresses his own repose to be in God, that dwelleth above in heaven, and presentiates himself to his servants in Zion; Our help cometh from a place higher than any earthly hill, from a more sure deliverer.  
V. 8. Going out and coming in] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going and coming, or going out and coming in, being, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as here, used by itself, without any addition, hath a different importance from what it hath when it is used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the people, 1 Sam. 18.13. and the like. For then it imports governing or ruling only. So v. 16. all Israel and Judah loved David, because he went out and came in before them. So Act. 1.21. all the time that Jesus went in and out among us, i e. taught us, ruled us his disciples here on earth. But in this place, without that addition, it signifies more generally, doing any thing of what sort soever, all actions being comprehended under one of these two sorts, going out to more public, and coming in to more private affairs; or again, going out to begin, coming in at the end of the work. The Chaldee here paraphrase it, by going out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a corruption of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to affairs, to negotiation, and coming in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the study of the Law.    

The Hundred and Twenty Second PSALM.  
A Song of 
‖ ascents. see note on Psal. 120. a.  degrees of David.  
The hundred twenty second is an expression of great joy for a return to the benefits of God's public service, together with a prayer for continuance of those peaceable opportunities. It was first composed by David, probably after his return from his flight from Absolom, and solemnly sung by the Levites upon the return from the Captivity, (see note on Psal. 120. a.)  
1. I Was glad when they said unto me, Let us go into the house of the Lord.  
2. Our feet 
† have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall stand in thy gates, O Jerusalem.  
Paraphrase. 1, 2. Blessed be God for the joyful news which he hath now afforded us, the liberty to go to Jerusalem, and to the Ark of God's presence which is placed there, the most blissful prerogative of peaceable public assemblies, from which we have been debarred so long.  
3. Jerusalem is builded as a city that is 
* joined to itself together  compact together.  
Paraphrase. 3. Jerusalem is a lovely place, the very buildings, being so uniform, are very beautiful (and an emblem of that union of minds, both in charity and united intercessions, which is the most amiable graceful thing in the Church of God.)  
4. Whither the tribes go up, the tribes of the Lord, 
‖ by, or according to the commandment, or testimony to Israel.  unto the testimony of Israel, to give thanks unto the name of the Lord.  
Paraphrase. 4. And nothing more lovely in it, than that it is the place to which all the inhabitants of the land are thrice every year obliged to go up to commemorate the mercies of God afforded to his people.  
5. For there 
† s●t  are set thrones of judgement, the thrones of the house of David.  
Paraphrase. 5. Yet beside this of the house and service of God, there also the Sanhedrim, or supreme judicature of the nation sitteth, that great court where the highest matters are decided; And there also is the palace where David, and the Kings of Judah descending lineally from David, do and shall constantly reside.  
6. Pray for the peace of Jerusalem; they shall prosper that love thee.  
Paraphrase. 6. From all these both civil and ecclesiastical considerations, it is the duty of all good men to pray for this place, and to love it most affectionately, to beseech God to bestow a quiet enjoyment of all these advantages, and therein all manner of prosperity upon it. And they that thus love, and pray, and contribute their utmost to it, shall certainly gain to themselves prosperity and temporal felicity by this means.  
7. Peace be within thy walls, and prosperity within thy palaces.  
Paraphrase. 7. Let this therefore be our united prayer that God will pour down all his blessings upon this place.  
8. For my brethren and companions sakes I will now 
* speak peace of, or on,  say, Peace be within thee.  
9 Because of the house of the Lord our God, I will seek thy good.  
Paraphrase. 8, 9 And as our prayers, so let our most earnest endeavours be bend this way, to advance the prosperity and tranquillity of it, and so both of Church and state, which are equally concerned in it. And to this all obligations, both humane and divine, charity to our brethren, and piety to that God who is adored and glorified there, most strictly engage us.  

Annotations on Psal. CXXII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Compact] This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associated (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to join or associate) or joined to itself together, refers critically to that which the sacred story gives us of that city. The site of it was upon a very unequal ground; the low town was mean and dismantled; the castle on the hill was fortified, and held as a place of strength; which being taken by Joab, David built up the whole, and so made it one city, associated and joined together. 1 Chron. 11.7, 8. David dwelled in the castle, and built the city round about, and Joab repaired the rest of the city.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Unto the testimony of Israel] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth literally signify, the testimonies (as that imports commands given) to Israel. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb, as it signifies to testify, is also to admonish; and so testimonies and statutes and judgements, Deut. 4.45. are all used in the same sense, for the commands delivered by Moses from God; and so ch. 6.20. What mean the testimonies— and frequently in this book of Psalms, God's testimonies, being that which he hath revealed, and thereby testified of his will. So when we read of the Ark of the testimony, 'tis in relation to the Decalogue which was kept in the Ark, Exod. 25.16. thou shalt put into the Ark the testimony which I shall give thee. And so here the testimony to Israel is the command given to that people of going up from all parts of the land to Jerusalem three times a year, to the Feasts. That is meant in the beginning of the verse, Thither the tribes go up, not to, but by, or according to the testimony to Israel, the law given to that purpose. The preposition indeed is wanting, and so must of necessity be supplied (rather than to make the testimony the notation of the place, viz. the Ark) the sense being thus most current, Whither, i. e. to Jerusalem, the tribes go up, i. e. all the Jews wheresoever inhabiting, according to the testimony, or law given to Israel (so ל imports) to give thanks unto the name of the Lord, which was the end of their going up, and of the command which required it at the festivals, the solemn times of thanksgiving. The Chaldee have another notion of it, and render it God's testifying to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. that his majestatick presence shall abide among them when they come to confess unto the name of the Lord. But the former rendering is more proper and agreeable. And accordingly the learned Castellio reads it, ex edito Israelitis oraculo, from, or by the oracle delivered to the Israelites. The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is the place of convention to, or for Israel, taking it in the notion that the words derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have.  
V. 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thrones of judgement] That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seats for judgement here signify the Sanhedrim, or highest Court of Judicature, there can be no question. These are said to sit (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally imports) at Jerusalem, as being the Metropolis of Judea, and so the seat of that greatest Council, as lesser cities are of the consistories or lesser consessus, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgements Matt. 5.22. The only difficulty is, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thrones for the house of David, be but another phrase to express the same thing. If it be, than the expression is poetical, to set down the grandeur of that supreme Sanhedrim, that it is a royal judicature, and so as it were the seat of the King himself; as among us the King's Bench is the title of our great court of judicature, where in the King's name judgement is given to the people. But 'tis more probable, that it is added as a third argument of the glory of Jerusalem, that there is the regal throne, where now David, as after him his successors should reside. The Chaldee read it to this sense, for interpreting the latter part of the house of the sanctuary, they say, that there are seats prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. for the Kings of the house of David.  
V. 8. Within thee] The suffix ב is best rendered with, or of, or concerning. The Chaldee retain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thee, or on thee, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of, or concerning thee; all of them joining it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will speak peace on thee, or of thee, i. e. bless thee, and pray for all God's blessings and felicities upon thee. The Jewish Arab, I will speak of thy peace or safety.    

The Hundred and Twenty Third PSALM.  
A Song of 
‖ ascents,  Degrees.  
The hundred twenty third is a prayer for deliverance from proud insulting enemies, and an act of full affiance and dependence on God for it.  
1. UNto thee lift I up mine eyes, O thou that dwellest in the heavens.  
Paraphrase. 1. O thou supreme God of heaven, to thee I address my prayers, on thee I wholly depend for a gracious answer to them in this time of distress and calamity.  
2. Behold, as the eyes of servants look unto the hand of their Masters, and as the eyes of a maiden unto the hand of her Mistress, so our eyes wait upon the Lord our God, until that he have mercy upon us.  
Paraphrase. 2. Whatsoever misery is now upon us, comes certainly from thy just chastening hand; to that we look, and wait, and beg, and beseech. As servants or handmaids, when they are chastened by their Lords or Mistresses, bear it with all meekness, without murmuring or repining, only look to the hand that smiteth them, and beseech and importune for release, and patiently expect that good time, when the offended Lord shall say, that it is enough, and so withdraw his scourge, and return to mercy: so have we under all the inflictions that our sins have justly brought upon us from thee, behaved ourselves under the discipline of thy rod, acknowledging the most just original, and author of all our miseries, ourselves the original, and thy justice, provoked by our sins, the author of them; not looking so much to the instruments or executioners of thy wrath, as to that supreme divine hand that smiteth, and accordingly applying ourselves only to thee in our prayers and petitions for release, when thou shalt see it most expedient for us.  
3. Have mercy upon us, O Lord, have mercy upon us; for we are exceedingly filled with contempt.  
4. Our soul is exceedingly filled with the scorning of 
† the insolent,  those that are at ease, and with the contempt of the 
* proud oppressors.  proud.  
Paraphrase. 3, 4. Be thou therefore now pleased, if it may be thy will, at length to withdraw thy chastening hand from us, to consider the weight of the calamity and tyranny that lies upon us from contumelious and insolent oppressors, and now seasonably to send us relief, and deliver us out of their hands.  

Annotations on Psal. CXXIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Look unto the hand] What sort of looking it is which is here meant, must be judged by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hand. For indeed the original style is elliptical, and the word look is not there to be found, but is supplied by the sense, the eyes of servants to the hand of their lords, or masters. Now of such lords it is certain, as also of the mistress of a family over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferior maid-servant, that they had power not only of commanding, but of chastising; and the latter of these is more frequently expressed by the hand, the former more significantly by the eye, or tongue; the one directing, the other commanding. And so the eyes of the servant or handmaid to the hand of the lord or mistress may very fitly note the servant under chastisement turning the eyes and looking to the hand that striketh, and beseeching, importuning mercy. And this as an argument of a meek, patient, and reforming disposition. So Isa. 9.13. it is objected unto the people, that they turned not to him that smiteth them, neither do they seek the Lord of hosts. And to this sense the context doth wholly incline it, for in the application so it lies, even so our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God, i. e. look, or wait, or are turned to the Lord our God, until he have mercy upon us: and then follows the importunate prayer, Have mercy upon us, O Lord, have mercy upon us,; where the mercy that is waited for, and the moan and importunity for mercy, is just the description of one that is under chastisement, and so determins the sense to that.  
V. 4. Those that are at ease] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be quiet, at ease, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used not only for quiet, secure, in the original notion, but, by metonymy of the Cause for the Effect, for insolent, scornful, because ease and security makes men such: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle in his Rhetorics, riches and worldly felicity makes men insolent and contumelious despisers of others. The Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemners, scorners, deriders, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scorn, to mock.  
Ibid. Proud] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seems to be no simple, but compound word, made up of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proud, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afflict, and so to signify proud oppressors. The Chaldee seem to take notice of this, rendering it by two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scorners, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contemn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proud. The Jewish Arab reads, of mocking with, or from the armies, and contempt from the stout, or from the armies. Besides this active notion of the scorning and contempt, the passive may also be considered, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Epithe● of excellent persons. So R. Shererah Gaon, R. Saadias' Gaon, etc. and the Talmudists that lived straight after the close of the Gemara, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a mark of honour; and if that were the word here, the despite of them must be despite which they suffered, and the reproach of the quiet so also, taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as frequently 'tis, in a good sense; but taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a compound, the high or great oppressors, it must be active despite, that which they do to others.    

The Hundred Twenty Fourth PSALM.  
A Song of 
‖ ascents.  Degrees of David.  
The hundred twenty fourth is an acknowledgement of God's assistance, and a thankful commemoration of the deliverances wrought signally by him. It seems first to have been composed by David upon his deliverances from the hands of Saul, and after of Absalon, and being very applicable, was appointed to be sung by the Levites after the return from the Captivity, and is very agreeable to any other eminent deliverance wrought by God for his servants.  
1. IF it had not been the Lord who was on our side, now may Israel say,  
2. If it had not been the Lord who was on our side, when men rose up against us,  
3. They had swallowed us up quick, when their wrath was kindled against us.  
4. Then the waters had overwhelmed us, the 
† torrent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  stream had gone over our soul.  
5. Then 
* it had pa●● over our soul, even swelling or proud waters.  the proud waters had gone over our soul.  
Paraphrase. 1, 2, 3, 4, 5. It is now full time to look back with humility and thankfulness on the dangers and miseries we have passed, and devoutly to acknowledge to whom our whole deliverance is to be imputed. 'Tis now most evident to us, that the mischief designed us was no less than utter ruin and destruction, that the power of the designers was equal to their malice, and that no humane means were any way able to have resisted or diverted them; they were so mightily enraged and violently bend against us. One only means there was which could avail us in this condition, the supreme, omnipotent, irresistible strength of heaven; and that hath signally appeared for us, and rescued us out of this ruin.  
6. Blessed be the Lord, who hath not given us as a prey to their teeth.  
Paraphrase. 6. His holy and glorious name be now and ever magnified, that he hath not permitted them to have their will, but timely delivered us from their rage.  
7. Our soul is escaped, as a bird out of the snare of the foulers: the snare is broken, and we are escaped.  
8. Our help is in the name of the Lord, who made heaven and earth.  
Paraphrase. 7, 8. And now being safely returned from our captivity, we have leisure to review our former state, the very same that the silly bird is in, when it is caught in a gin or springe; we were fast in their hands, they had long pursued their game, and at length were possessed of it, we were taken in their nets. And in this seasonable point of time God came and disappointed their malice, and rescued us out of their hands, (David by the death of Absalon, the Jews by the Persians breaking the Chaldean Monarchy, to which the deliverance of the Jews was consequent.) And so our deliverance is to be acknowledged as an immediate work of God's interposition, and as signal an evidence of his overruling power as the creation of the whole world was, when it was wrought by a word of his.  

Annotations on Psal. CXXIV.  
V. 5. The proud waters] This verse is from the Hebrew thus literally to be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then had it passed over our soul (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent in the former verse: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) then follows by opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swelling, lifted up, or proud waters. The word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to swell or boil as water in a pot over the fire, and from thence 'tis applied metaphorically to other things. And by comparing the Arabic, it is probable that the signification of the Root is more general, for any increase, or superabundance. The LXXII. here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by that phrase I suppose meaning very deep waters, either unfordable, where there is no standing, or else rapid, against which there is no holding out, no resisting. The Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copious, plentiful waters. Thus the meaning is clear, the torrent (v. 4.) had passed over our soul, and that torrent farther expressed by swelling or proud, i. e. great plenty of waters breaking in, for such is a torrent. The Jewish Arab translates it, Then they had drowned us as water, and had been as a torrent over our souls. The LXXII. here, as in the former verse, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our soul passed through the water, and our soul passed through the torrent; but this, I suppose, as a paraphrase, not so much to express the condition in, or under, as the escape and deliverance out of the danger: but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over our soul, will not bear that. And the Chaldee and Syriack exactly follow the Hebrew.    

The Hundred and Twenty Fifth PSALM.  
A Song of 
‖ ascents.  Degrees.  
The hundred twenty fifth is a declaration of the only true safety, that which consists in our adherence to God, without any seeking to irregular indirect means for the attaining it. (Aben Ezra applies it to the 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  days of the Messiah.)  
1. THey that trust in the Lord shall be as mount Zion, which cannot be removed, but standeth fast for ever.  
2. 
* Jerusalem hath hills round about her  As the mountains are round about Jerusalem, so the Lord is round about his people from henceforth even for ever.  
Paraphrase. 1, 2. There is no such perfect security as that of the faithful servant of God, which reposeth his entire trust and dependence on him. He that doth so, stands as fast as the holy mountain whereon God himself is pleased to reside, which certainly no power of man can be able to remove out of its place. The guard of God's Angels and blessed protection surrounding him, cannot better be expressed than by the situation of Jerusalem with hills encompassing it; for as those hills are sure to keep that city safe from all encounters of winds or tempests, so doth the blessed protection of God surround all faithful servants of his.  
3. For the rod of 
‖ wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the wicked shall not rest on the lot of the righteous; lest the righteous put forth their hands unto iniquity.  
Paraphrase. 3. For however for a time the tyrannical oppressions of wicked men may prosper, to the disturbing the peace of the pious, and so rob them of their promised portion of felicity in this life; yet will not God permit this to be lasting or durable to the one or to the other, (prosperity to the wicked, or oppressions to good men) lest it should be a temptation of too great force, able to shake the constancy of pious men, and persuade them to do as wicked men do, when they see it prosper so well with them. (See note on Psal. 16. f.)  
4. Do good, O Lord, unto those that be good, and to them that are upright in their hearts.  
5. As for such as 
† or pervert their  turn aside unto their crooked ways, the Lord shall 
* send or cast  lead them forth with the workers of iniquity; but peace shall be upon Israel.  
Paraphrase. 4, 5. God is, and will certainly be, a gracious and bountiful God to all that continue faithful and constant to him. Their sincere endeavours of serving him shall be abundantly rewarded by him, whilst on the other side all obstinate impenitent sinners, that in despite of all God's commands, and threats, and warnings, will still go on to heap sin upon sin, one wilful provocation upon another, God shall certainly inflict most horrid eternal punishments on them; which shall yet farther be increased and inhansed to them, by seeing the true pious man, whom they scorned and oppressed in this life, to be received into a state of immarcessible felicities.  

Annotations on Psal. CXXV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. As the mountains] The Hebrew here is elliptical, and best supplied by adding the verb hath, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem hath hills round about her; and this a fit expression of the safety and security of the situation, being thus guarded from winds and tempests; and this a seasonable resemblance, to express the benefit and safety which ariseth from God's protection, which incompasseth the pious man. The LXXII. have here, by varying the punctation, made this other sense of the two first verses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They that trust in the Lord are as the hill Zion; and then in another sentence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that inhabits Jerusalem shall not be shaken for ever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— The mountains are round about it, and the Lord is round about his people. In which rendering they have made no other change (beside that of the pointing) save that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall stand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle, standing, or dwelling, which is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the Chaldee and Syriack accord to our ordinary reading and punctation.  
V. 5. Turn aside unto] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bend, distort, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pervert) regularly signifies perverting, distorting; and being joined here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we rightly render crooked ways, it signifies a perverting those ways which are already crooked, i. e. going on still, and improving their course of impiety, in stead of reforming or strengthening, growing worse and worse. And to such obdurate sinners, which daily accumulate sin on sin, the vengeance belongs which is here spoken of▪ viz. to be cast out, rejected from God (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, making to go, or walk; either bidding them go, Go ye cursed into everlasting fire, or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cast out, and send out, is all one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII. here, he shall drive them out) and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workers of iniquity, as when Christ saith, they shall have their portion with hypocrites, or unbelievers. The Chaldee here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell, the place where such must expect their payment.    

The Hundred and Twenty Sixth PSALM.  
A Song of 
‖ ascents.  Degrees.  
The hundred twenty sixth celebrates the return from captivity, and the great joyfulness thereof, after their former sorrow, and seems to have been first compiled by Esdras, or some of that Age.  
1. WHen the Lord turned again the captivity of Zion, we were like them that 
† are recovered to health.  dream.  
2. Then was our mouth filled with laughter, and our tongue with singing. Then said they among the heathen, The Lord hath done great things for them.  
Paraphrase. 1, 2. After a long and a miserable captive state, it hath at length pleased God to bring us back again to the enjoyments of his public service in his holy place. This is a most joyful blessing to us, to be celebrated with mirth, and festivals, and singing of Psalms, being as it were the restoring of a joyful comfortable state of health to a numerous people that were long under a dolorous epidemical disease. The mercy so great and unexpected, and wrought so wonderfully for us, that the very heathens themselves could not but acknowledge it a work of God's great power, and special favour to us.  
3. The Lord hath done great things for us, 
* we have been made glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereof we are glad.  
Paraphrase. 3. And so indeed 'tis true, The Lord hath magnified his mercy toward us, restored to us health and joy.  
4. Turn again our captivity, O Lord, as the streams in the 
‖ dry land  south.  
Paraphrase. 4. As for those that are yet behind, unreduced (for so 'tis certain some came back before others, some with Esdras, others after, with Nehemiah) Lord be thou pleased to hasten their delivery. That mercy will come as seasonable to them, as water to the most patched dry soil.  
5. They that sow in tears shall reap in joy.  
Paraphrase. 5. And this wilt thou do in thy good time, give them (as us) a joyful return, after so sad a time of captivity.  
6. He that goeth forth, and weepeth, bearing 
† little  precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.  
Paraphrase. 6. And the poor man that carries out his handful or small proportion of seed, (and looks upon it with some sadness, as a melancholy thing, to cast that away to rot in the earth, which cost him much labour to get into his granary, to bury that in the clods which was prepared for his sustenance, and so takes his leave of it with wet eyes, sends his tears and prayers after it) cannot be more joyed to bring home in time of harvest full loa●s of sheaves into his barn, as the reward from heaven of his faith and patience, than we have all reason to be at this time, having so unexpected a return from God to all the prayers and tears which we have long poured out to him.  

Annotations on Psal. CXXVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Dream] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be best rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those that are recovered from sickness, for 'tis but a figurative signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wherein 'tis used for dreaming, Jer. 23.25. and elsewhere. The word signifies originally fat or gross, and thence healthy and strong, and recovered to a firm Athletic habit of body. So Isa. 38.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wilt recover me, as appears by what follows, and make me to live. To this sense, and not to that of dreaming, all the ancient interpreters seem to have understood it: the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin consolati, and so the Arabic and Aethiopick, as men comforted, i. e. restored to strength again (as in the place of Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having recovered made to live;) not misreading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spare (as some fancy) but by this of comfort, expressing health of mind, which is opposite to sorrow, and expressed by laughter and singing, v. 2. In this sense the Syriack also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they that rejoice. And this is most probably the meaning of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. South] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a dry and desert place, Jud. 1.15. Thou hast given me the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of dryness, a dry and a barren land, give me springs of waters. So Isa. 21.1. As whirlwinds in the dry ground. The LXXII. both there and here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the south: and so by a metonymy the word signifies, because the southern parts, by reason of the heat of the sun, are dry. But in this place the adjunct rivers doth sufficiently evidence how 'tis to be understood questionless for a dry ground, which wants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrents, floods to enrich it: for to those floods on a dry ground is this return to captives fitly compared. And thus the Chaldee at large paraphrases it, Lord, return our captivity as the earth is turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the springs or goings out of water break out in time of dryness. Yet if by the south we understand a southern country, as Egypt and the like, which being very dry, makes use of overflowings to enrich the grounds, and in its greatest exigence, in the heat of summer, when parched and dried up, to all humane expectation utterly hopeless; the melted snow of Aethiopia sends down plenty of water to it, and thence the whole country is fully irrigated, the sense will be still the same; for then the south, and dry ground, will be the same thing. To which purpose 'tis observable that Aethiopia in Scripture is called the south, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matt. 12.42. the Queen of the South, i. e. of Sheba, or Meroe. And therefore Abu Walid rendering it the South, gives the reason of mentioning that especially, because, saith he, of the dryness of the region, and probability of dearth therein, did not God, when they even despair, cause waters to flow on their ground. So R. Tanchum makes either meaning to be indifferent. The Jewish Arab renders the place, Lord, turn our captivity, as pools which return to the desert.  
V. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Precious] The Hebrew here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw, signifies a small measure, such as may readily be drawn without any assistance of wheels, etc. So the Chaldee render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
‖— plausira, Tribulaque, Trabeaeque, & iniquo pondere raftri. Virg. Georg. 1.  traham, a sledge, or a dray used for slighter purposes, and so a cart to carry seed to the fields. This is of a small size, containing little; and accordingly Job 38.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most probably signifies a little of wisdom. The copies of the LXXII. there read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it should be sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a small carriage of wisdom, which is there preferred before the richest jewels. In like manner the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or small carriage of seed is opposed to the sheaves in the plural, the (perhaps) many wagon-loads of those which are brought home in the harvest. And thus no question it is to be understood, not of precious seed, which is not so fitly opposed to the sheaves, but of the small contemptible quantity of seed that is sown, and comes back multiplied in the harvest. The LXXII. and the Syriack and Arabic and Latin and Aethiopick do not at all interpret the word, but only read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, casting or carrying out their seed; and the rest to the same sense. But the Jewish Arab reads expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. and carrieth a basket of seed, or seed-lip: and so Abu Walid interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such a vessel in which the sour carrieth his seed.    

The Hundred and Twenty Seventh PSALM.  
A Song of Degrees 
† of ל  for Solomon.  
The hundred twenty seventh is thought to have been first composed by Solomon, (whose name being Jedidiah may be referred to v. 2.) and then is his compendium of Ecclesiastes, to set down the vanity of worldly solicitude without God's blessing, as in all things, so in that of children, the greatest blessing of life. It was one of those that were by the Levites sung aloud in commemoration of God's mercy in the return from the captivity.  
1. EXcept the Lord build the house, they labour in vain that build it: except the Lord keep the city, the watchman waketh but in vain.  
2. 
* or, you do vainly that are hasting to rise, etc.  It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; 
‖ when, or whereas, or since  for so he giveth his beloved sleep.  
3. Lo, children are an heritage of the Lord; and the fruit of the womb is his reward.  
Paraphrase. 1, 2, 3. There is no way in the world to attain any secular wealth or safety, save only from the blessing of God, the author and dispenser of all good things. Without his special protection, 'tis not all the guards of men which can secure or preserve a city. And as little is it in the power of humane solicitude, or of a multitude of wives and concubines (such as Solomon had in greatest abundance) to have children to inherit it, when 'tis gathered. For as to the former of these, wicked men that incessantly moil, and cark, and drudge for the acquiring it, and never enjoy any part of the comforts of this life, through the vehement pursuit of riches, are generally frustrated and disappointed in their aims: whereas on the contrary, those that have God's blessing, thrive insensibly, become very prosperous, and yet never lose any sleep in the pursuit of it. And for the latter, that of children, it is a particular blessing of God's, from whom all increase comes, and he dispenseth it as he sees good, as a present reward to the piety and other virtues of men.  
4. As arrows are in the hand of a mighty man, so are children of the youth.  
5. Happy is the man that hath his quiver full of them: they shall not be ashamed, 
‖ when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but they shall speak with the enemies in the gate.  
Paraphrase. 4, 5. And indeed of all blessings, this of a numerous progeny is the greatest: every child is an addition of strength and safety to the father. As the military man guards himself with weapons, arrows and darts, etc. so the master of a family is fortified both from hostile invasions, and all other insolences and molestations, by the multitude and strength of his children, who are ready still to back him and defend him at all turns, from the injuries, of any kind, which the open violence or more secret fraud of men can design against him, in the field, or in any court of judicature.  

Annotations on Psal. CXXVII.  
V. 1. Build] The right understanding of this Psalm, the connexion specially of the three first verses of it, depends on observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 building an house, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as that is the work not of the Architect, but the Father. For so to build (from whence is the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son) is to procreate and bring up children, by which houses, i. e. families, are built up, begun, supported, and continued. So Gen. 16.2. 'tis Sarah's saying to Abraham, Go in unto my maid, it may be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be built by her, i. e. I shall have children to build up a solitary childless family. To this appertains that of the midwives, Exod. 1.21. that because they feared God, he built them houses, gave them children to support their families. So Ruth. 4.11. of Rachel and Leah 'tis said, that they two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built the house of Israel, i. e. brought all that number of children to Jacob, by which that nation (more than family) was replenished. So Deut. 25.9. of him that would not take his brother's wife, and raise up seed to him, the phrase is, he would not build up the house, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of his brother. So 1 Chron. 17.10. when Nathan tells David, that the Lord will build him an house, it is explained v. 11. I will raise up thy seed after thee, which shall be of thy sons, and I will establish his kingdom. So again v. 23, and 24, and 25. And thus I suppose it is to be taken in this place, building an house, for raising a family, begetting children, and providing riches, inheritance for them. For of these two things the erecting a family consists; 1. gathering of wealth and riches, than 2. begetting some body to inherit it: and of both these the Psalmist here speaks distinctly in the two following verses; first of gathering the wealth, v. 2. rising early, sitting up late, eating the bread of sorrows, all which is certainly designed to that end; then of children, that they are an heritage and reward of the Lord, v. 3. and so cannot be acquired by man's solicitude, but are wholly imputable to God's blessing. As for the other branch of the first verse, that of guarding the city, it seems to be inserted as an instance to the same purpose, vulgarly understood among men: 'Tis God must guard, or else watchmen will do little good; and so unless God build, all the industry of men will not be successful to it. The LXXII. in the copies we now have for rising early, and sitting up late, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but this probably in the former part is a corruption of the copy, to be mended thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastening in the morning to rise, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will be exactly rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in sense we duly render, sitting up late, or literally, being late to rest, foreslowing of going to bed, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adverb, with an affix. In both these mistakes the Latin follow the Greek copies, and read, vanum est vobis ante lucem surgere, surgite postquam sederitis, It is vain for you to rise before light, rise after you have sat. But the Syriack leave them, and read most clearly, vain are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are early to rise, and late to sit down or rest, eating bread with sorrows—▪ which is the fittest rendering of the participles in regimine. It follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we render, so he gives his beloved sleep; but the LXXII. more significantly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when, or whereas, or since he, i. e. God, gives his beloved sleep, freely bestows and affords them rest and comfort of life, and withal provides as much wealth for them and their families, and indeed much more, than they that moil incessantly, and deny themselves the enjoyment of all worldly comforts most, by so doing to enrich their posterity. And that thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, not only so (as the Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so) but when, may appear by the frequent use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hucusque or, hactenus, for in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs have the notation of time.  
V. 4. Youth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are questionless children of the youth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as those are opposed to children of the old age, Gen. 37.3. Of these it is frequently observed, that they are the strongest, being, as Jacob saith of Reuben, his might, the beginning of his strength. And of such it is here said, that they are like arrows in the hand of a mighty man, defend him from hostile invasions as well as weapons can. The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the young man; Symmachus (with the Syriack) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ of the youth; the Jewish Arab either children of youth, or children of young men, the word both signifying youth, and being likewise the plural of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man; but the LXXII. and the Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussorum, from the original use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussit, from whence indeed comes both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infant, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age from childhood to twenty five years old. So for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his quiver, v. 5. they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his desire; but that probably by way of paraphrase, filling his quiver with children being but a poetical expression for having as many as he desires.  
V. 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The gate] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gate of the city is the place of Judicature, their courts being there kept, Deut. 25.7. (and the places of execution a little without the gates, Heb. 13.12.) So Deut. 21.19. Zach. 8.16. And so the Chaldee interprets here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gate of the house of judgement. There contentions and suits are heard and determined, and by way of preparation to that are pleaded; and that is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they speak with their enemies, their accusers or plaintiffs, there. The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they contend, or manage any suit. For to those uses men's children, as friends and assistants, are useful to their parents, as well as to repel open force or violence. The Jewish Arab reads in places of convention.    

The Hundred and Twenty Eighth Psalm.  
A Song of Degrees.  
The hundred and twenty eighth is a short enumeration of the present felicities which from God's special blessing are ascertained to every pious man. It was on that account thought fit to be solemnly pronounced by the Levites, and sung after the return from the captivity, as a special eminent blessing of God to his people.  
1. BLessed is every one that feareth the Lord, that walketh in his ways.  
Paraphrase. 1. There is no such assurance of the comforts and felicities of this life, as that which is made over by God to all pious obedient servants of his.  
2. For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee.  
Paraphrase. 2. Such men shall not fail of a blessing on all their honest labours, but have plenty here, and, which is much more, take comfort in enjoying that plenty, which covetous worldly men never do; and after an age of felicity and prosperity here continued (save only when God sees fit to give his mixture of the cross) shall be transplanted to 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good shall be to thee in the world to come. Chal.  eternal immarcescible joys.  
3. Thy wife shall be as the fruitful vine by the sides of thine house; thy children like Olive plants round about thy table.  
4. Behold thus shall the man be blessed that feareth the Lord.  
Paraphrase. 3, 4. One prime and special blessing of heaven it is, that he shall have a fruitful wife, and a plentiful and prosperous family of children. Of the former of which the clusters of such a vine as may for its fertility be styled the great bearer, (hanging so thick, that they even cover the walls of the house where they were wont to be planted) is the fittest resemblance; and of the latter, the verdure of the Olive is a proper emblem, with which as the tables without doors were wont to be surrounded, so shall his table be adorned and encompassed with a multitude of flourishing children. All true temporal felicity is comprised in this, and this shall be the pious man's portion.  
5. The Lord shall bless thee out of Zion, and thou shalt see the good of Jerusalem all the days of thy life.  
6. Yea thou shalt see thy children's children, and peace upon Israel.  
Paraphrase. 5, 6. And whatever else he can stand in need of, it shall be performed to him by God, in answer to his prayers which he offers up in his holy place: and as an accomplishment of felicity to him, his intercessions shall be heard for others, even for the public of the nation; he shall be an instrument and a witness of good to the whole land; God shall be atoned by such as he, and turn the captivity of his people by way of return to his prayers and faith and patience. God shall enlarge his days, and crown them with that double blessing of old age, first, the sight of a numerous posterity, and secondly, the restoring of peace and prosperity to the Kingdom.  

Annotations on Psal. CXXVIII.  
V. 3. Fruitful vine] In all country's the several sorts of vines have several names and appellations, among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. and one sort seems here to be known by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruitbearing vine, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as among us 'tis ordinarily to style such a kind of fruit the great bearer. Vines, it seems, were then planted on the sides of houses, as now they are among us, and not only in vineyards, to stand by themselves; and to that also the Psalmist here refers. So likewise of Olive-plants 'tis observable, not only that tables were dressed up with the boughs of them, ramis felicis Olivae, but that in the Eastern countries they were usually planted (as in arbours) to shade the table, entertainments being made without doors, in gardens, under that umbrage, which gave all the liberty of the cool winds and refreshing blasts. An image whereof we have Gen. 18.4. wash your feet, and rest yourselves under the tree; and a full expression, Hest. 1.5. the King made a feast in the court of the garden of the King's palace.    

The Hundred and Twenty Ninth PSALM.  
A Song of Degrees.  
The hundred twenty ninth is the recounting of the many dangers of God's people, and the many wonderful deliverances which God hath afforded them, and foretelleth the utter destruction of all the enemies thereof. It seemeth to have been composed by Ezra, or some of that time, at the return from the captivity.  
1. 
‖ They have very much or sorely— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal. 123.3.  MAny a time have they afflicted me from my youth, may Israel now say:  
2. Many a time have they afflicted me from my youth; yet they have not prevailed against me.  
Paraphrase. 1, 2. 'Tis now a most proper vacant season to recount the very many invasions and distresses which the people of Israel have met with, from the beginning of their being a nation, from all which God hath wonderfully assisted and defended them.  
3. The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  plowers upon my back, they made long their furrows.  
4. The Lord is righteous: he hath cut asunder the cords of the wicked.  
Paraphrase. 3, 4. We have now for some length of years been severely chastised by oppressing tyrants: but God hath at last in his great mercy delivered us out of their hands.  
5. 
‖ they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let them all be confounded and turned back that hate Zion.  
6. Let them be as the grass upon the house tops, which withereth afore it 
† be plucked up.  groweth up.  
7. Wherewith the 
* metre  mower filleth not his hand; nor he that 
‖ gathers the bandf●  bindeth sheaves his 
† or arm  bosom.  
8. Neither do they which go by say, The blessing of the Lord be upon you; we bless you in the name of the Lord.  
Paraphrase. 5, 6, 7, 8. And now their turns shall come of affliction and discomfiture. All our enemies, oppressors of the Church of God, shall be disappointed of their prey, and pursued with the curse of God, a blasting from heaven; their pride and flourishing condition shall without any arms of ours be speedily brought to nought. In stead of a prosperous harvest of all their oppressions and injustices, they shall reap nothing but emptiness and beggary. And all that see them shall discern God's curse upon them, and think that they have but their deserts, and abstain from paying them those civilities which are afforded to other men, Ruth 2.4. 2 Jo. 10. not wish them any better success than what they have. Thus hath God at length magnified his deliverances to us, and his judgements on our enemies.  

Annotations on Psal. CXXIX.  
V. 3. Plowers ploughed] The meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be discerned by two circumstances in the context, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords, in the next verse. For as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dig or cut the ground, and so to plough; so 'tis simply to cut, or carve, or grave. So Jer. 17.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is graven in the table of the heart. So Exod. 35.33. 'tis cutting of stones. And being here applied to the back of captives, and cords being the instruments of it, in all reason it is to be understood of scourging, which cuts, and as it were digs, and ploughs, and makes furrows in the flesh, and the longer the cords of the scourges are, the longer are the wounds and furrows. As for the doubling of the word, that signifies the great sharpness and severity, they scourging scourged on my back, i. e. scourged me most cruelly; in proportion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. which belongs to the sharpness of the affliction, the soreness of the stripes, and not to the frequency of them, which is otherwise sufficiently expressed by from my youth. Thus certainly the Chaldee understood it, who express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not as their Latin interpreter renders it, araverunt, ploughed, but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack signify.) they laid on scourging or chastisement on my body. So when 1 King. 12.14. the Hebrew reads, my father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastised you with whips, as after with scorpions, the Chaldee reads in both places as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourged. The Syriack also accord, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they smote with rods, or inflicted stripes on my back, from the Syriack usage of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scourge; and proportionably for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords v. 4. they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the twigs (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a twig or bough) which is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for boughs as well as cords. The LXXII. for ploughing they ploughed, or scourging they scourged, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked framed or wrought; and for lengthening their furrows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they lengthened their iniquity; and for cords, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necks; partly by way of paraphrase, and partly with reference to the Hebrew words: by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies also to frame, as an artificer doth, and so to work or machinate; and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a furrow, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the same root signifying affliction, or oppression also, which is oft the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity (see Matth. 24.12.) As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are thought by some to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necks or backs, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 back in the former verse. But 'tis more probable that having taken liberty to paraphrase in the former part, they should continue to do so here also.  
V. 6. Groweth up] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to grow up, but to pull up, or take out of the place. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The LXXII. rightly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin evellatur, plucked up. It is used of drawing a sword, Jud. 8.20. and 20.15. of pulling of the shoe, Ruth 4.7. and here of pulling up the grass, which was the fashion before sickles and scythes were used: and to that refers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the metre or gatherer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. not he that bindeth the sheaves, but he that gathers the handfuls (so as the leasers did after the reapers, Ruth 2.3.) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a handful of grass or corn, which he that gathers puts into his arms and carries in his bosom, as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, and Isa. 49.22. they shall bring thy sons in their arms. The meaning of the phrase than is, that the enemies of Zion shall wither and fade away of their own accord, not need the sword of enemies to destroy them, but perish without any foreign violence, as grass on the top of an house, where it hath no mould to take good root in, it withers before it be plucked up; whereas other grass is first mowed or plucked up, and then is laid a withering. Again, the grass on the house top grows very thin, he that plucks it up will not have an armful a great while, which in the field is soon had, and accordingly is not thought capable of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acclamations or salutations particularly accustomed to be given to reapers, The Lord be with you, Ruth 2.4. The Jewish Arab renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summer, by the East wind of, or in, the summer, is withered. Abu Walid also makes mention of some who render it before the heat, from an use of the word in the Rabbins; and he likes the sense, but saith the Vowels of the word here admit it not to be taken otherwise than for a verb of the preterperfect tense, and himself interprets it, before it perfectly appear, or be come forth.    

The Hundred and Thirtieth PSALM.  
A Psalm of Degrees.  
The hundred and thirtieth is an affectionate devout prayer to God for mercy, pardon and propitiation, together with a confident affiance and dependence on him for it, and seems to have been camposed in time of the captivity, for deliverance out of it.  
1. OUT of the depths have I cried unto thee, O Lord.  
2. Lord, heat my voice; let thine ear be attentive to the voice of my supplication.  
3. If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?  
Paraphrase. 1, 2. Lord, we are deeply implunged in an ocean of miseries: to thee do we address our prayers for our release; be thou graciously pleased to hear and answer us.  
Paraphrase. 3. There is not a man to be found who hath not some fault or failing, which if thou shouldest proceed with us in thy just severity, would render us uncapable of thy absolution.  
4. But there is forgiveness with thee, that thou mayest be feared.  
Paraphrase. 4. But thou art a God of grace and mercy, which allowest place of repentance to those that have offended, and wilt allow pardon to the penitent. Were it not for this, we were all in an hopeless desperate condition, and that utter desperation of mercy would engage us for ever in our course of sin, without any thought of returning or repenting. But being by thy mercy respited, and by thy gracious call invited, and by the attraction of thy spirit (if we do not resist) effectually drawn to repentance, and assured of thy acceptance if we come, here is a full concurrence of all arguments, and motives, and aids, to bring us, and oblige and engage us to it.  
5. I wait for the Lord: my soul doth wait, and in his word do I hope.  
Paraphrase. 5. In thee therefore my hope and full trust is repoposed; thy mercies and gracious promises are the only anchor and support of my soul.  
6. My soul 
‖ hasteneth to the Lord from the guards in the morning, the guards in the morning.  waiteth for the Lord more than they that watch for the morning; I say more than they which watch for the morning.  
Paraphrase. 6. To thee I daily betake myself early in the morning; at the time that the Priests offer their morning-sacrifice in the temple, I constantly address my prayers and my very soul before thee.  
7. Let Israel 
† to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption.  
8. And he shall redeem Israel from all his iniquities.  
Paraphrase. 7, 8. And the same is the duty of all true Israelites: let all such apply themselves diligently and constantly to God, as to a God of mercy▪ and pardon and propitiation, that will be reconciled to all truly penitent faithful servants of his, not imputing to them their frailty and sins of infirmity, if they be guilty of no other, nay nor their grosser sins knowingly and deliberately committed, if they be retracted and forsaken by confession, contrition, and renovation of mind, and their pardon humbly sued out by constant prayer. For as a remedy for all such the blood of the Messias was most sufficient, and that decreed and designed by God to all the world, for the obtaining of actual redemption, and pardon and restitution to his favour (as of captive Israelites to their country and temple) upon their sincere change and reformation.  

Annotations on Psal. CXXX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Feared] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest be feared, our copies of the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thy name's sake, and that joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have waited for thee, O Lord, following. But the Hebrew no way inclining to that reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name, and the Latin which most commonly follows the LXXII. reading propter legem tuam sustinui te, Domine, for thy law I have waited for thee, and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (read without points) being easily mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law, in all probability the original reading of the LXXII. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thy laws (not for thy names) sake. But this, as it is evident, by a double mistake; one in the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other (whether in the Latin only, or in the LXXII. also, 'tis uncertain) by taking that word from the end of the former, and joining it to the latter period. But without either of these, the Hebrew reading is very current, But (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft to be rendered) there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. propitiation, with thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest be feared, by the fear of God signifying obedience to his laws, to which his pardoning of the frailties and slips of our lives invites and draws us, when a desperation of all mercy for such would certainly avert us from it.  
V. 6. More than they that watch for the morning] This verse is very perspicuous in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally my soul to the Lord, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where is an Ellipsis necessarily to be supplied by riseth, or cometh, or hasteneth, or the like, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watchers or warders, or guard in the morning, i. e. as early, from that time that they come or hasten to their watches: then follows again repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guard or watchers in the morning; which repetition in Hebrew Dialect signifies the daily several watchers of every morning, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man man, i. e. every man one after another, the Hebrews wanting forms of distribution (see note on Mar. 6. e.) And so this is the full importance of the verse, The guards every morning that hasten to their watches, are not yet earlier than I in my daily addresses to God. What these watchers or guards of the morning are, the Chaldee hath best expressed; they that observe the morning watches, say they, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may offer the morning oblation; i. e. the Priests which in their turns officiated: or rather some officers of theirs, which were peculiarly appointed from a tower to expect the first appearance of break of day, the manner of which is at large described in the Talmud, Cod. Joma. The Chaldee for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watchers, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, just to the same sense, which yet their Latin render plusquam observantes, more than they that observe. But the words do not so import, nor could it truly be said, that he waited, or observed his offices more than the Priests, or guards in the Temple did, who never missed the performing of their daily offices there. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the morning watch till night, by the addition of till night, thinking to supply what was wanting, and to the term from which he began his watch, adding the term to which he continued it, hereby evidencing their understanding of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of from. And so the Syriack do also, who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watches of the morning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. and until the morning watch, i. e. from one morning watch unto another. Whereby they rightly render the former part, but observe not the elegancy in the repetition, but suppose the preposition ל to to be there wanting, which they thus supply. But the interpretation we have given is most agreeable both to the sense, which is to express his daily constant earliness in the service of God, equal to that of the Priests in the Temple, every morning of every day, and to the Hebrew idiom also. Of these watches somewhat hath been said note on Psal. 119. hh. Yet in this place it will not be amiss to add a little more, what this morning watch was, or of how many hours it consisted, because in this matter, the computation of the Old and New Testament doth appear to differ. In the Old Testament we find but three watches in the night, and then each must consist of four hours. The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the watches, Lam. 2.19. the second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle watch (an evidence that there were but three) Judg. 7.19. the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morning watch, Exod. 14.24. and accordingly here we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the watchers in the morning. And so in the Talmud tr. Berachoth, Rabbi Eliezer saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are three watches in the night; and so afterward R. Isaac also. And that thus the night was divided among the Grecians also, appears by Homer in the 11th of the Iliads, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  the larger part of the night, that of two portions of it, was past, and now the third portion of division remained. On which saith Eustathius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he makes the night according to the ancients to be divided into three watches, in like manner as the day also, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, morning, or evening, or midday. Yet in the New Testament it is evident there were four watches in the night among the Jews, (introduced as several other customs, from the Romans) mentioned Mar 13.35. under the styles of evening, midnight, cockcrowing, and morning: and so Matth. 14▪ 25. Jesus came to them in the fourth watch of the night. The verse is by the Jewish Arab rendered, So my soul is to him of, or from, the keepers or guard by day, and the keepers or guard by night; and in a note he saith that this is not a literal version, yet a rendering (as he supposed) of the sense, to express his continual doing it through the whole course of night and day. Kimchi reads, My soul is to the Lord of the watchers for the morning, i. e. waiteth in the night for the Lord, that it may be of those that watch for the morning, i. e. that rise in the morning-watch to pray; and the repeating the words showeth their continual course and custom so to do.    

The Hundred and Thirty First PSALM.  
A Song of Degrees of David.  
The hundred thirty first is a profession of humility, as that which best qualifies for God's mercy, and is the only sure foundation of hope in him. It seems to have been first form by David in the time of his distresses, to vindicate himself before God of the accusation which Saul's sycophants so studiously threw upon him, that he designed mischief to Saul, and thereby the kingdom to himself. And after it was appointed to be used at the return from captivity, no temper better becoming those that have received the greatest mercies, than that of humility and affiance.  
1. LOrd, mine heart is not haughty, nor mine eyes lofty; neither do I exercise myself in great matters, or in things too high for me.  
Paraphrase. 1. O Lord, I have always endeavoured to keep all pride and ambition out of my heart, not to meddle with things of weight and difficulty, and such as are above my strength to manage.  
2. 
‖ But  Surely I have 
† or levelled and quieted my soul,  behaved and quieted myself, as a child that is weaned 
* with or toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of his mother: my soul is 
‖ with me as— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as a weaned child.  
Paraphrase. 2. But on the contrary to learn and practise humility, self-denial, resignation and submission to the will of God, to look on myself as a most feeble impotent child, able to do nothing of myself, but wholly to be directed, supported, and enabled by him in all my undertake, and so to wean myself from my natural affections and desires, as an infant is when he is estranged from his mother's breast.  
3. O Israel, hope in the Lord from henceforth and for ever.  
Paraphrase. 3. And the same temper I shall recommend to all pious men, as that which will for ever stand them in most stead, with an utter abrenunciation of all self-trusts, or secular confidences, to roll and repose themselves wholly upon God, who will undoubtedly answer and supply, and never be wanting to them that thus depend on him.  

Annotations on Psal. CXXXI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Surely I have behaved] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to sense to be rendered quin, but. The LXXII. attending to the letter, render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if not. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or dispose, the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I put my hand upon my mouth (and the LXXII. to the same sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was humbly disposed) and so most rationally it is to be rendered, if not by force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet by virtue of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows, which notes imposing silence upon himself; and then the putting preparative to that, must be the putting the hand upon the mouth: and so the Chaldees rendering may seem rather a supply of an Ellipsis, than by way of paraphrase. But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to levelly, Isa. 28.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he hath made plain the face of the ground, a scheme which the Baptist uses; for working such a temper in the heart, as is qualified for the reception of piety, Luk. 3.5. To which that of the LXXII. comes nearer, humility and lowliness of mind being the plain meaning of that other more poetical phrase. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but have elevated: but hereby they have varied the sense little, their if I have not humbled, but exalted my soul, being all one in effect with I have not exalted, but humbled. The similitude that follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a weanling with, or toward the mother, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with or toward) is a denotation of the greatest obedience and dependence and self-denial and resignation that can be; for so the weanling, though he begin to go, and speak, and live without the teat, yet wholly depends on the mother's aid, and teaching, and provision for each of these. And so in the application, my soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a weanling with me; where yet the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as retributions, from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retribute, which cannot belong to that place. The Jewish Arab reads, But I have equalled my soul, and made it like to a weanling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that desireth after his mother, as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were of the same notion with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be like, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that were much alike in signification. The sense he gives in a note, I cast my affairs on the Lord, as a child doth on his mother; and his repeating it, my soul is with me as a weaned child, is as much as to say, I have weaned it from transgressions.    

The Hundred and Thirty Second Psalm.  
A Song of Degrees.  
The hundred thirty second seems to have been at first a composure of Solomon's upon the building the Temple, (part of it v. 8, 9, 10. inserted in Solomon's prayer at the dedication of the Temple, 2 Chron. 6.41, 42.) It is the recounting of David's care of the Ark, and of God's promises made to him and his posterity, as also of the setting apart of Zion to be the place of the Temple; and it was after used upon the rebuilding the walls, after the return from the captivity.  
1. LOrd, remember David and all his 
‖ humility,  afflictions.  
2. How he swore unto the Lord, and vowed unto the mighty God of Jacob.  
3. Surely I will not come into the tabernacle of my house, nor go up into my 
† bedstead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bed,  
4. I will not give sleep to mine eyes, nor slumber to mine eyelids,  
5. Until I find out a place for the Lord, an habitation for the mighty God of Jacob.  
Paraphrase. 1, 2, 3, 4, 5. Blessed Lord remember, I beseech thee, and reward upon his family, the great piety and humility of David my father, the eminent expressions of his zeal toward thee. He was so highly concerned for the service of God, that having built himself houses, 1 Chr. 15. he immediately prepared a place for the Ark of God, v. 1. and brought it up thither in pomp, ch. 15. and 16. having, it seems, solemnly vowed to do so, before ever he would dedicate and bless (or dwell in) his own house, chap. 16.43. and not content with that, his zeal farther broke out to Nathan the Prophet, chap. 17.1. being troubled to think of the magnificence of his own house, whilst the Ark was but in a tent, and resolved if God would have permitted him, to have erected a magnificent structure, wherein the Ark of God should be placed, and God's solemn worship performed.  
6. Lo, we heard of it at Ephrata, we found it in the fields of the wood.  
7. We will go into his tabernacles, we will worship at his footstool.  
8. Arise, O Lord, into thy rest, thou and the Ark of thy strength.  
Paraphrase. 6, 7, 8. At the bringing it up to Jerusalem there were great solemnities, a sacred devout procession, and all the parts there about resounded with joy and acclamations upon the bringing it to and seating it in Zion; every one with great alacrity resolving to go up and pay their devotions there, as in the place of God's special residence, where his Law is laid up, and from whence he is graciously pleased to answer the prayers, and to reveal himself to his servants. This therefore David was resolved to bring to a place where it might remain, that so God might in a manner inhabit among us, and direct us, and assist in all our undertake.  
9 Let thy Priests be clothed with righteousness, and let thy Saint's shout for joy.  
Paraphrase. 9 The Priests in their sacerdotal garments, the emblems of the sanctity of their office and persons, being by him appointed, 1 Chron. 15.11. to attend on it, and the Levites carrying it on their shoulders, v. 15. and the singers celebrating it with great rejoicing, v. 19, 20, etc.  
10. For thy servant David's sake, turn not away the face of thine anointed.  
Paraphrase. 10. Now therefore, O Lord, I beseech thee, remember the piety and humility, and all the acceptable graces of this thy faithful beloved, zealous servant, and for his sake reject not me his son, whom thou hast established in his kingdom; but continue with me, and accept of me, whilst I actually perform what he had designed, whilst I build a temple for thy presence and service.  
11. The Lord hath sworn in truth unto David, he will not turn from it, Of the fruit of thy body will I set upon thy throne.  
Paraphrase. 11. To him thou hast made thy most faithful promise, that the kingdom, which was not established in Saul's family, should be confirmed on his posterity.  
12. If thy children shall keep my covenant and my testimony that I shall teach them, their children also shall sit upon thy throne for evermore.  
Paraphrase. 12. And not so only, but that to all ages it should continue in the same line, if they shall but be careful to perform constant and uniform obedience to all the commands of God.  
13. For the Lord hath chosen Zion, he hath desired it for his habitation.  
14. This shall be my rest for ever, here will I dwell, for I have desired it.  
Paraphrase. 13, 14. The place which I design for this structure is that of Zion, a place with which God is so well pleased, that he never intends to remove thence, nor consequently to transplant the royal throne from that family which placed it there, if they will but be careful to qualify themselves for the continuance of so great a mercy.  
15. I will abundantly bless her provisions, I will satisfy her poor with bread.  
16. I will also clothe her Priests with salvation, and her Saints shall shout aloud for joy.  
Paraphrase. 15, 16. Shall they but do so, he will also add all other sorts of blessings, a great plenty and prosperity to the whole nation, and a succession of mercies, which shall require the thanksgivings and solemn acknowledgements of the Priests and Levites and singers, whose daily office it is, by God himself appointed them, thus constantly to celebrate his mercies, to offer up prayers and praises to him continually.  
17. There will I make the horn of David to bud; I have ordained a lamp for mine anointed.  
Paraphrase. 17. And by this means shall God be engaged to continue his favour to the posterity of David, to make it a most flourishing royal family, and continue it shining and burning in a continual succession till the coming of the Messiah, who is promised of the seed of David.  
18. His enemies will I clothe with shame; but upon himself shall his crown flourish.  
Paraphrase. 18. And all that oppose and invade them shall certainly be disappointed and put to flight, God's special protection continuing to the posterity of so good a King, to perpetuate the Kingdom to them.  

Annotations on Psal. CXXXII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Afflictions] The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is worth the considering. The LXXII. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humility, meekness, lenity, but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affliction. The original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies especially two things, to speak or answer, and to be afflicted, humbled, or depressed. The context referring to David's oath or vow to God, of preparing a place for the Ark, which it seems was under vow, though it be not mentioned in the story, may seem to incline it to the former signification, of speaking or making promise to God, Remember David and all his speeches, how he swore unto the Lord— But the ancient interpreters authority may be preferred for the latter rendering; yet not for that of afflictions (for what reference could those have to his vow of preparing a place for the Ark, or of building the Temple?) but of humility, meekness, or pious affection to God, which excited him so to swear. And this the rather, because when he had built himself a palace, 1 Chron. 15.1. it appears by the context, that he did not bless it, ch. 16.43. nor consequently live in it (for that he might not do till it were blest) until he had first prepared a place, and brought up the Ark to it. So again when he designed to build a temple for it, the first proposition which he made to Nathan to this purpose, was introduced with a consideration and speech of great humility, 2 Sam. 7.2. See now I dwell in a house of Cedar, but the Ark of God dwelleth within curtains. He was so humble, that he could not dwell in his house till the Ark of God was brought to Zion, nor then could he think meet to be himself in so stately a palace, whilst the Ark of God was but in a plain tent or tabernacle. But especially this humility of David's is discernible in the passage recited, 1 Chron. 17.16, etc. where upon God's promise to him, that he would build up his house, establish his family in the Kingdom, he came and sat before the Lord, and said, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? and so on in a speech of greatest humility and meekness, and fit here to be commemorated in the beginning of this Psalm, which belongs not only to the preparing a place for the Ark on David's part, but also to God's promise of establishing the Kingdom on his seed, v. 11, etc.  
V. 6. Herd of it] The chief difficulty in this Psalm is, what is here meant by hearing of in Ephrata. And first, it is certain that Ephrata is Bethleem, Mich. 5.2. secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we have heard it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rather than we have heard of it. And then it may be interpreted, that in the procession of the Ark through the tribe of Judah, being returned from the Philistims, we heard the joyful acclamations which accompanied it in Bethleem; this not only when 'twas placed in Kiriath-Jarim, but when 'twas settled at Jerusalem; Bethleem, as Aben Ezra saith, being but three miles from Jerusalem. And in accordance with this sense, Kimchi, Jarchi and Aben Ezra agree to interpret the fields of the wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Jerusalem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as in the Prophets frequently the Temple is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wood. And to this inclines the correspondence between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we found it, v. 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till I find out a place for the Lord, an habitation, etc. v. 5. This seems the most probable meaning of this passage, the difficulty of which the learned Castellio hath remarked with this note, Hujus loci sententiam non intelligo, I understand not the meaning of this place. Some probability there is, that the fields of the wood should be the house of Amidadab in the hill of Kiriath-Jarim, so called because it was a city in a woody place, 1 Sam. 7.1. from whence David and all Israel resolved solemnly to fetch it, and brought it to the house of Obed-Edom, v. 13. And then hearing of it at Ephrata must signify hearing it much talked of when he dwelled at home, in his father's house at Bethleem. But the former is the more obvious interpretation. The Jewish Arab is obscure, and probably corrupted, yet the words seem thus to sound, And we, behold, heard it in the grass or pastures of multitude, abundance or plenty, and we found it between the desert and the wood.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 15. Provisions] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hunt, signifies any victuals that is taken with hunting, and absolutely flesh, food, provisions for a journey: so Jos. 9.11. take in your hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision for your journey. The LXXII. renders it literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in the notion of hunting, but to signify that which is hunted, and so taken; as among us venison, the English of venatio, is the flesh which is thus caught. But this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was it seems mistaken, and by transcribers disguised into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widow, and so by the Latin rendered viduam, and so transfused into many other interpretations.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. Salvation] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation here imports, will be best judged by Psal. 116. There the taking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cup of salvations v. 13. is expounded v. 14. by paying his vows unto the Lord, those oblations which he had vowed, as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressions of thankfulness for God's deliverances (as Psal. 50.14. offering of thanksgiving and paying of vows are put together) and in plain terms v. 17. the sacrifice of thanksgiving. Accordingly, as the LXXII. rendered— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trespass-offering or peace-offering, Leu. 7. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of salvation, v. 1. so they vary the style, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of praise v. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of saving praise, v. 3. (see note on Heb. 13. e.) The Chaldee Psal. 116. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of redemptions, i. e. such a cup, as they that have received any redemption or deliverance, are wont to take, to express their thankfulness (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cup of blessing in the Christian style) and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the garments of redemption, were such literally as the Priests use in time of sacrifice, when they are solemnly to acknowledge any deliverance or mercy received from heaven, or more probably a Poetical, or Rhetorical scheme, such as Isa. 59.17. righteousness as a breastplate, and the helmet of salvation, and Eph. 6.14.17. and 1 Thess. 5.8. And accordingly to the Priests being clothed with salvation is here annexed, her saints shall sing aloud with joy.  
V. 17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Lamp] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamp here will be discerned by considering the double property of a lamp or candle; 1. that it shineth, 2. that from that, when it is near spent, another may be lighted, and burn afresh, and so the light be, from one to another, perpetually kept in. For by this double resemblance a succession of Kings in a family is lively expressed. Of David himself it is said 2 Sam. 21.17. thou shalt go no more with us to battle, that thou quench not the light of Israel: and of the succession 1 King. 11.36. Unto his son will I give one tribe, that David my servant may have a light or lamp always before me in Jerusalem; and again ch. 15.4. for David's sake did the Lord give him a lamp in Jerusalem, to set up his son after him. And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lamp to mine anointed, is a royal seed or posterity to rise up in stead of David, and sit upon his throne. The same was before meant by the budding of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horn of David. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The horn is proverbially the regal dignity, and the budding thereof, the bringing forth successors to the Kingdom. The same is again repeated v. 18. upon him, i. e. his posterity, shall his crown flourish; where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his crown, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not his but my, and taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of separation or sanctification, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my holiness. That this doth mystically refer to Christ, the Jews confess. So saith R. Saadiah, The lamp is the King which illuminates the nations; and Kimchi, that the horn of David is the Messias. To whom it is farther agreeable, that he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flourish or bud forth, which is another of his titles, and to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly be added also.    

The Hundred and Thirty Third PSALM.  
A Song of Degrees of David.  
The hundred thirty third is the magnifying the felicities of holy peaceable fraternal communion, and was fitly accommodated to the return from the captivity, and their uniform conjunction in the service of God.  
1. BEhold how good and how pleasant it is for brethren to dwell 
‖ even as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  together in unity.  
Paraphrase. 1. There is nothing that is more acceptable to God, and matter of greater joy and present delight to the persons themselves, than a peaceable friendly conversation of pious men, with a perfect union of minds, and communion in devotions, and joint endeavours of doing, and helping one another to do, those things that are most excellent.  
2. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments.  
Paraphrase. 2. It cannot be more fitly compared to any thing than to the unction of Aaron the highpriest of God, the ointment of a most precious sort, very fragrant and odoriferous. It was by order to be poured upon his head, and in that plenty, that being so poured, it diffused itself not only on his face and beard, but ran down also upon the upper part or collar of his garments, (see note a.) and this whole ceremony instituted by God himself, thereby to consecrate Aaron and his successors after him to the high-priests office, to offer sacrifice to God, and bless the people. And in all these particulars the proportion holds. This of fraternal charity, union and communion is 1. very precious, highly valued; 2. very grateful and welcome, a pleasant and refreshing spectacle to all beholders, to God, Angels and men; 3. it is so rich and plentiful a grace, that it communicates itself to all the meanest persons in the society, not only to superior and more eminent parts, but to every inferior member of the community, making supplies to all sorts of all their wants; and 4. no grace or virtue more signally commanded and recomended by God; or 5. more required to make our prayers acceptable to God, or our offices useful to others or ourselves.  
3. As the dew of Hermon, 
‖ that descended  and as the dew that descended on the mountains of Zion; for there the Lord commanded the blessing, even life for evermore.  
Paraphrase. 3. And accordingly God hath promised abundant blessings to those that thus live, all happiness here, and all glory in another world. And in that respect it is most fitly compared to the innumerable drops of dew that fall in a morning upon many several and distant hills, Hermon on one side of Canaan, and Zion on the other; or to that cloud of dew which is seen hanging as such on the highest hills, but dissolves in showers of rain upon the lower, which cherish and refresh wheresoever they fall; For so do God's blessings severally descend in great abundance upon every member of such a peaceable united community, be they in their condition as distant as Hermon and Zion in place, yet the goodness of God finds them out, and rewards them severally, bestows all benedictions upon them.  

Annotations on Psal. CXXXIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Zion] It is here thought very difficult to resolve what is the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which descended on the hill of Zion. For if it be spoken of the dew of Hermon foregoing, then 'tis not imaginable how that should descend on the hills of Zion, Zion being very distant from Hermon, Zion at Jerusalem, and Hermon on the other side of Jordan, on the utmost part of Canaan toward the East, and so opposed to Tabor, Psal. 89.12. as East to West. This hath put some learned men on a conjecture, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zion here should be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schion, which is another name of Hermon. But this is not found in any ancient or later copy, nor yet favoured by any of the ancient Interpreters, who uniformly read it Zion, and not Schion; nor hath any the least ground, but that of the nearness of the words, and the conceited difficulty of the matter, that the dew of Hermon should descend on Zion at that distance. But for these, 1. It is most unsafe to use that liberty of conjecture, thereby to change words at pleasure into any that have affinity with them. 2. By this conjecture the difficulty is but changed, not taken away; for it would then be still difficult, and but little more reasonable, to suppose that the dew of Hermon should be said to descend from Hermon upon Schion, i. e. upon itself, than that it should from Hermon descend upon the most remote mountain. 'Tis therefore most seasonable to take notice of that which hath here occasioned the difficulty, or seeming improbability of interpreting the words of Zion at Jerusalem. The similitude in the former verse of the ointment falling directly and by descent from the head to the beard, hath led men to conceit a falling of that in like manner from a higher to a lower place; which indeed cannot in any sense be applied to mount Hermon and the hills of Zion, whereas in the truth this of the dew, were the hills never so near and subordinate one to the other, would still be a similitude unfit for that turn: for dew is not like rain, which streams down from hills to valleys, or from an higher to a lower hill, but remains in the place where it falls, be it high or low. The dew therefore in this place may possibly be set to express only the plenty of that which is spoken of (as elsewhere the dew of the morning is proportionable to the sand of the sea in respect of the numerousness, (see note on Psal. 110. a.) and the blessing and refreshing quality thereof, and so to usher in God's commanding a blessing and life for evermore, in the end of the verse. If that may be allowed, than the clear way of understanding this passage is, either to sever and read by itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the dew of Hermon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. as the dew that lies thick and numerous on the hill called Hermon, and then again to repeat, as the dew which fell on the hills of Zion; or else, joining them together, to read by apposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that descends or falls, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. as the dew that falls upon the hills of Zion. Thus 'tis certain, that as the dew falls on Hermon, so it falls on the hills of Zion, yea and at the same time; and though not the same individual drops, yet the same specifical dew, with the same blessing, refreshing quality, and in the like plenty on the one and on the other. And therefore though the literal rendering of the Hebrew be, As the dew of Hermon which fell on the hills of Zion; yet our English, to avoid the mistake to which those words are subject, have not done amiss to make that supply as of an Ellipsis, adding and as the dew, above what is in the Original: without which addition yet the words may very intelligibly be rendered, As the dew of Hermon, which (dew) falls on the hills of Zion, so they be taken in this sense which we have here expressed, the dew which lies in great abundance on Hermon, and yet falls in the like plenty on hills very distant, those of Zion also. Or if we desire to make the resemblance and correspondence between the ointment and the dew more complete, it may be observed that Hermon, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from its high top still covered with snow, was one of the greatest landmarks of Palestine. Now of such hills we know that the mist or dew of them is rain in lower places, there being no more ordinary indication of future rain, in all countries, than when the high hills are capt with a cloud of dew. And so to say this dew of Hermon, or that first formature of rain, which was on the top of that but as a dew, should after fall in showers of rain on the adjacent country will be very intelligible. And then for the choice of Zion for the other term on which the rain is here supposed to fall, there is this reason of analogy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render skirts of Aaron's garment, is by Kimchi and Jarchi affirmed to be the upper part, the collar of his garment, it being neither useful, nor convenient, nor consequently probable, that the anointing should be so liberal as to run over all his clothes: and then Zion, by being thus lower than Hermon, will bear a fit analogy with that.    

The Hundred and Thirty Fourth PSALM.  
A Song of Degrees.  
The hundred thirty fourth is the encouraging the Priests in their constant offices, in the public worship and praising of God in the Sanctuary, and is the last of those which were accommodated to the return from the Captivity.  
1. BEhold, bless ye the Lord, all ye servants of the Lord, which by night stand in the house of the Lord.  
Paraphrase. 1. Now is God in an eminent manner to be blessed and praised for all his mercies, that especially of giving liberty for the continual offices of the Temple, of which we were so long deprived, and to which being now restored, all that attend that service by day and night, the Priests in their courses, are obliged most diligently to perform it, and affectionately and devoutly to magnify his holy name.  
2. Lift up your hands 
‖ or, in holiness  in the Sanctuary, and praise the Lord.  
Paraphrase. 2. Remembering always, that the ceremony of washing, which is constantly observed herein, is an Emblem of the gre●● sanctity of lives that is required of those that thus wait on the Altar, that offer up any sacrifice to God, especially that of praise and thanksgiving; and that therefore they are most nearly concerned to be thus qualified, whensoever they come to officiate.  
3. The Lord that made heaven and earth bless thee out of Zion.  
Paraphrase. 3. And the great omnipotent Creator and Governor of the whole world, that hath his peculiar blessing residence in mount Zion, thence to hear and grant the petitions that are made unto him there, bless and prosper, receive, and graciously answer all the requests which his people shall there at any time address unto him.  

Annotations on Psal. CXXXIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Stand] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that stand seems here to have a critical notation, for Aben Ezra observes that the high priest only sat in the Temple, the rest ever stood; which seems to have been imitated in the primitive Christian Church, that the Bishop should sit, and the inferior Clergy stand.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. In the Sanctuary] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying holiness as well as the holy place, the Temple or Sanctuary, may here be taken in the former sense, the latter having been sufficiently expressed, v. 1. by the house of the Lord (to which also the LXXII. adds there, above the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the courts of the house of the Lord▪) For the Priests (which are here spoken to) before their officiating, which is here expressed by lifting up their hands, were obliged to wash their hands, and that washing is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctification: (see note on Joh. 13. b. and on Psal. 26. d.) And to this refers the lifting up holy hands, 1 Tim. 2.8. the bringing this purity to our officer of devotion. Of the Priest we read in Joma c. 3. § 3. that the High Priest on the day of Expiation washes five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctifications, i. e. five washings of his whole body, and ten washings of his hands and feet. And so here lifting up the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with holiness, or sanctification, will be the lifting up these holy hands, qualifying themselves thus for the discharge of their office, which was signified by their washing before their officiating. The LXXII. indeed read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sanctuary, but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either to holiness (as their Latin reed ad sanctitatem) or to the sanctuary, and so the Jewish Arab; but the Chaldee, to secure this sense, reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, or with, holiness to the holy place.    

The Hundred and Thirty Fifth PSALM.  

‖ Hallelujah.  Praise ye the Lord.  
The hundred thirty fifth is a Psalm of thanksgiving to God, for all his mercies and deliverances afforded to his people; and was entitled Hallelujah, (see note a. on Psal. 106.)  
1. PRaise ye the name of the Lord, praise him O ye servants of the Lord;  
2. Ye that stand in the house of the Lord, in the courts of the house of our God.  
3. Praise ye the Lord, for the Lord is good: sing praises unto his name, for it is pleasant.  
Paraphrase. 1, 2, 3. It is now a season of singing most solemn praises, and making the most humble acknowledgements unto God, for all his goodness, and mercy, and grace afforded us. O let all his faithful servants, those especially whose office it is to wait at his altar, join ardently and uniformly in the performance of so joyous and pleasant a duty.  
4. For the Lord hath chosen Jacob to himself, and Israel for his peculiar treasure.  
Paraphrase. 4. And two things especially are to be the ingredients in our lands: First, that God hath vouchsafed to us the dignity and prerogative beyond all other nations in the world, that of being his own special care and charge, whom he hath peculiarly chosen and espoused, to pour out his liberalities among us.  
5. For I know that the Lord is great, and that our Lord is above all Gods.  
Paraphrase. 5. Secondly, that the power and greatness of this our God doth infinitely exceed all that is so much as pretended to by all the false Idol-deities, which are worshipped by other nations.  
6. Whatsoever the Lord pleased, that did he in heaven and in earth, in the seas and in all deep places.  
Paraphrase. 6. The latter of these is evident in the works of his creation and preservation; all that is or ever was in the several parts of the universe, the heavens, and earth, and ocean, being at first produced, and ever since continued, by this power of his.  
7. He causeth the vapours to ascend from the ends of the earth, he maketh lightnings for the rain, he bringeth the wind out of his treasuries.  
Paraphrase. 7. All the vapours that ascend from any part of this lower world, are drawn up by means which he in his wisdom hath appointed for that work, and out of them he frameth in the air meteors of divers kinds, clouds that dissolve in rain, and flashes of lightning which often accompany that rain, and yet neither dry up that, nor are quenched by it, (a work of his wonderful managery) and then the most boisterous winds, which no man can imagine whence they come or whither they go, but only that they are laid up by God in some unknown receptacle, and from thence brought forth when or for what uses he pleaseth.  
8. Who smote the first born of Egypt 
‖ from man to. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  both of man and beast.  
9 Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.  
Paraphrase. 8, 9 And this omnipotent power of his was he pleased to interpose for us in bringing our ancestors out of Egypt, after he had showed forth many prodigies of judgements upon the King and all the people of Egypt, at length causing a sad lamentation through the whole land, by killing every firstborn both of Pharaoh the King, and of all other the greatest and meanest inhabitants, and extending the stroke even to the firstborn of cattle, (by which act of severity upon them they were persuaded to dismiss the people out of their land.)  
10. Who smote great Nations, and slew mighty Kings,  
11. Sihon King of the Amorites, and Og King of Basan, and all the Kingdoms of Canaan;  
12. And gave their land for an heritage, an heritage unto Israel his people.  
Paraphrase. 10, 11, 12. So again did he magnify his transcendent controlling power, in subduing those giantly Kings and people, Sinon and the Amorites, Numb. 21.24. and Og the King of Basan and his army, v. 34, 35. and the whole Kingdom of Canaan, the Kings and all their cities, Numb. 21.3. whom by no power of their own, but by God's delivering them into their hands, v. 2. they utterly destroyed. And having thus evidenced his power (which was the latter thing mentioned, v. 5.) he also magnified his mercy to us (which was the former thing, v. 4. to which the Psalmist goes back, after the Scripture style, see note on Matt. 7. b.) in giving us this whole land of Canaan, a fruitful and pleasant land, for us and our posterity to enjoy by his divine gift▪ as if it had descended to us from our fathers.  
13. Thy name, O God, endureth for ever, and thy memorial, O Lord, throughout all generations.  
14. For the Lord will 
† plead for  judge his people, and he will repent himself concerning his servants.  
Paraphrase. 13, 14. Thus are the power and bo●ty of our God magnified toward us, and we obliged never to forget either of them, but commemorate them to all ages. For though God for our sins doth sometimes justly permit us to be oppressed and disturbed by our enemies; yet such is his goodness and mercy to us still, that upon our returning and repenting, he is pleased to return and repent also, to pardon our sins, to take our parts, and avenge us on our enemies. See Deut. 32.36.  
15. The Idols of the heathen are silver and gold, the work of men's hands.  
16. They have mouths, but they speak not; eyes have they, but they see not:  
17. They have ears, but they hear not; 
* a nose, b● there is no breath in their nostrils.  neither is there any breath in their mouths.  
18. They that make them are like unto them, and so is every man that trusteth in them.  
Paraphrase. 15, 16, 17, 18. On the other side, the gods of the heathen world, v. 5. are all but lifeless inanimate images, (see Psal. 115, 4, 5, etc.) not able to afford the least aid to any of their ●otaries. A sad reproach that to all those that first make, and then pray to, and expect assistance from them, and an argument that they are but a sort of stocks and stones and images themselves, that can believe in, or hope for good from, such senseless pictures of men, whom they worship for Gods.  
19 Bless the Lord, O house of Israel; bless the Lord, O house of Aaron.  
20. Bless the Lord, O house of Levi: ye that fear the Lord, bless the Lord.  
21. Blessed be the Lord out of Zion, which dwelleth in Jerusalem. Praise ye the Lord.  
Paraphrase. 19, 20, 21. And the sadder the condition is of such worshippers, of all the gentile world which is thus infatuated, the more are we of Israel obliged to bless and magnify the Lord of heaven, if it be but for that blessing bestowed so graciously and happily upon us, of rescuing us out of the blindness, and sottishness, and utter darkness, which possesseth the hearts of the far greater part of the world. And on this account, as also for all other his mercies, it is the special duty of this whole nation, thus assumed by him to be his people, but especially the Priests and Levites, and all his faithful servants, whom he hath yet more obliged, separated them from the rest of this people, and assumed them yet nearer to himself, to bless and praise and magnify his holy and glorious name, to assemble together at the place of his solemn worship, the place where he is pleased in a most special manner to reside, and presentiate, and exhibit himself unto them that address themselves to him there, and there to sing continual hosannah's and Hallelujahs to him.  

Annotations on Psal. CXXXV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Judge] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies frequently not only to judge, or give sentence of punishment, but to contend in judicature; and that again, not only as an accuser or Plaintiff, in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (answerable to it) for suing, 1 Cor. 6.1. but also as Defendant or Advocate; and so 'tis to plead, or take one's part, and patronise his cause, and so to bring sentence of mulct or punishment against the adversary. In this notion of defending or pleading for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used: see Psal. 7.8.10.18.26.1.35.24.43.1.72.4. And so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also: so Gen. 30.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath judged me, saith Rachel, and heard my voice, i. e. taken my part, given me a son, whose name therefore she called Dan, a word from this theme. So Deut. 32.36. whence this whole verse is verbatim taken. In like manner the nouns, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing, are not so fitly rendered doing judgement, as pleading a cause. So Psal. 140.12. I know that the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will plead the cause of the afflicted, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right of the poor. And so Psal. 9.4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast pleaded my right and my cause: to which is there added, thou sattest in the throne judging right; not as the same again, but differing from it, as the part of a Judge doth from that of an Advocate, the Psalmist there signifying that God had taken both parts, first contended for him, then judged the controversy on his side, defended him, and so pleaded his cause, and overthrown his enemies, which was the passing of right judgement for him, for that seems to be the full importance of that Verse. And so we know our Saviour is both our Advocate and our Judge; and herein our happiness consists, that he which is our Judge, is our Advocate also. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may be either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grieve, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and then 'tis duly rendered, will repent himself; or else from another, if not contrary, notion of the same word, for taking comfort, and so by the LXXII. 'tis rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be comforted, and so by the Syriack, takes comfort; but by the Latin, deprecabitur. This rendering of the Latin, as it may seem to be an imitation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not in the notion of being comforted, but entreated, and so to be in a passive (though unusual) sense, deprecabitur, shall be deprecated; yet doth it well sort with the former notion, that of repenting: for so God is said to do, when he is entreated for his people, and removes their punishments from them. So the Jewish Arab understood it, who renders it, will spare or pardon his servants. And to this notion of repenting the context both here, and Deut. 32.36. (where we have the same words) inclines it, viz. God's repenting himself of his anger, of which we often read, i. e. returning to mercy and favour toward those with whom he was formerly displeased; and so the whole verse shall signify God's returning from punishing, to assisting and taking the part of his people: and that the Chaldee hath of all others best expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall return in mercies or compassions toward his just servants. And then pleading for, and such returning, do perfectly accord.  
V. 17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Neither is there any breath] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a nose is unquestionable; and that it so signifies here, is first the affirmation of the Chaldee, who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrils, and so of the Arabic also, which thus interprets it, and transcribes the following verse also from Psal. 115. and herein recedes from the LXXII. contrary to their use. And secondly, when 'tis considered that here it comes in conjunction with mouths, and eyes, and ears, there will be less doubt of this rendering. And thirdly, when 'tis evident, the foregoing verses do clearly answer the fourth and fifth and part of the sixth verse of Psal. 115. and there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nose to them, or, they have a nose, and they smell not, there will remain no question but so it is to be rendered here also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nose, i. e. a nose they have, they have no breath in their nostrils (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no peculiarity to signify the mouth in distinction from the nose) their no breath being fairly equivalent to no smelling, no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smell.    

The Hundred and Thirty Sixth PSALM.  
The hundred thirty sixth is the magnifying of God's continual mercies in the exercise of his power, in the creation of the world, redemption and preservation and advancement of his people; and is one of them which is entitled Hallelujah, (which probably it had in the front, though now it be placed in the close of the former Psalm, both in the Hebrew and Chaldee) and is by the Jews called the 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  great Thanksgiving.  
1. O Give thanks unto the Lord, for he is good; for his mercy endureth for ever.  
Paraphrase. 1. Let the whole world in a most solemn, humble, devout manner, acknowledge the great bounty and liberality of God, and the continual exercises of his mercy, which is not, nor ever shall be at an end, but is constantly made good unto his servants in all the motions of their lives.  
2. O give thanks unto the God of Gods; for his mercy endureth for ever.  
3. O give thanks unto the Lord of Lords; for his mercy endureth for ever.  
Paraphrase. 2, 3. Let them adore, and worship, and praise him with all possible expressions of veneration and admiration, as the only and supreme Governor of the whole world, infinitely above all the heathen most adored deities, and above the greatest potentates on earth, and withal as a most gracious Father of infinite neverfailing mercies toward those that adhere to him.  
4. To him who alone doth great wonders; for his mercy endureth for ever.  
Paraphrase. 4. There is nothing so difficult which he is not able to bring to pass, all nature is subject to his power, as it is not to any other whose essence and power both are finite and limited, and overruled by him, and this power of his most signally exercised for the supporting and assisting of his servants.  
5. To him that by wisdom made the heavens; for his mercy endureth for ever.  
Paraphrase. 5. A work of that power it was by which he at first created the upper part of the world, the body of the heavens and air; and in the fabric thereof was infinite wisdom expressed as well as power, yea and infinite mercy also to us men, for whose uses and benefit that stately fabric was principally designed.  
6. To him that stretched out the earth above the waters; for his mercy endureth for ever.  
Paraphrase. 6. A like act of infinite power and wisdom it was, when the waters covered the face of the earth, and so rendered it unhabitable to us, to prepare vast receptacles for the waters, and thither to convey and remove them from the surface of the earth, and so to secure the earth by bounds set to the Ocean, that it shall not be overflowed by it, but remain a peaceable fruitful safe habitation for us, which is an act of the same infinite constant mercy.  
7. To him that made great lights; for his mercy endureth for ever:  
8. The sun to rule by day; for his mercy endureth for ever:  
9 The moon and stars to rule by night; for his mercy endureth for ever.  
Paraphrase. 7, 8, 9 A like act of his power and wisdom it was, and so also of his infinite mercy and bounty toward us, that he created the sun, moon and stars, for such excellent benefits of mankind, not only illuminating this lower world of ours, but refreshing and warming, and sending forth various influences into every the meanest creature, by these great instruments managing, and guiding, and preserving, and by propagation continuing all creatures, directing them in all their undertake, preparing both for work and rest, and providing all things necessary for them.  
10. To him that smote Egypt in their firstborn; for his mercy endureth for ever:  
11. And brought out Israel from among them▪ for his mercy endureth for ever:  
12. With a strong hand and with a stretched out arm; for his mercy endureth for ever:  
13. To him which divided the red sea into parts; for his mercy endureth for ever:  
14. And made Israel to pass through the midst of it; for his mercy endureth for ever:  
15. But overthrew Pharaoh and his host in the red sea; for his mercy endureth for ever.  
Paraphrase. 10, 11, 12, 13, 14, 15. But yet more peculiarly hath his power and mercy to us been magnified in rescuing our whole nation out of the slavery and oppressions of Egypt, and this in a most prodigious manner, multiplying judgement upon the Egyptians 〈◊〉 one degree to mother, till at length he destroyed the firstborn in every family, upon which they were enforced to let us go; but then farther interposing for us, by making the red sea recede till our people passed through the channel of it, and then bringing it back again in a full violence upon the armies of the Egyptians, which pursued us at our departure, and overwhelming and drowning all of them: which was such an heap of prodigies of mercies to us his unworthy people, that no story hath ever exemplified in any other time.  
16. To him which led his people through the wilderness; for his mercy endureth for ever.  
Paraphrase. 16. And after this leading us through the desert for many years together, he miraculously provided necessaries for us, sending us bread from heaven, abundance of delicate food, and water out of a rock of ●nt, and so gave us con● testimonies of his infinite unexhausted bounty.  
17. To him which smote great Kings; for his mercy endureth for ever:  
18. And slew famous Kings; for his mercy endureth for ever:  
19 Sihon King of the Amorites; for his mercy endureth for ever:  
20. And Og the King of Bashan; for his mercy endureth for ever:  
21. And gave their land for an heritage; for his mercy endureth for ever:  
22. Even an heritage unto Israel his servant; for his mercy endureth for ever.  
Paraphrase. 17, 18, 19, 20, 21, 22. And then to perfect his mercy, he led us to that land of Canaan which he had promised to give to the posterity of Abraham, and by his sole power and conduct enabled us to conquer and destroy great and eminent Princes with their whole armies, such were Sihon and Og (see Psal. 135.11, 12. and Numb. 21.24, etc.) which came out against us, and by these slaughters rooted them out, planting us in their stead, giving us a most fertile Kingdom to possess as our own, for ourselves and our posterities. An unparallelled number and weight of mercies, which ought for ever to be commemorated by us. (And yet for all this, but a weak imperfect shadow and resemblance of the redemption of mankind out of a far more unsupportable slavery under sin and Satan, which by the gift of his own Son he hath wrought for us.)  
23. Who remembered us in our low estate; for his mercy endureth for ever:  
24. And hath redeemed us from our enemies; for his mercy endureth for ever.  
Paraphrase. 23, 24. And though since our coming unto all this plenty, he hath permitted us, upon our provoking sins, to be brought low and oppressed by our enemies; yet hath he not utterly forsaken us, but again returned in mercy to us, and rescued us out of their hands, and restored us wonderfully to our former peace and safety.  
25. Who giveth food to all flesh; for his mercy endureth for ever.  
Paraphrase. 25. Yet neither are his mercies confined and enclosed within so narrow a pale as this of the people of Israel, but it is enlarged to all mankind (even to all living creatures in the world) which as they have from him their original being, so have they their continual support, and a constant supply to all their wants, of what sort soever they are, all that is necessary to their bodies as well as their souls.  
26. O give thanks to the God of heaven; for his mercy endureth for ever.  
Paraphrase. 26. All which, and all the goodness that any man partakes of in this life, is but an efflux from that unexhausted fountain of infinite bounty, descends from the Father of lights, the one Creator and preserver and governor of the world, and so is to be owned and acknowledged by all, and he to have the th●nks and honour and glory of it. O let all men in the world pay him this tribute, and never miss to commemorate his endless mercies.   

The Hundred and Thirty Seventh PSALM.  
The hundred thirty seventh is a description of the sadness of the Babylonish captivity, and the people's vehement desire and hopes to return to Canaan; and seems to have been composed presently after the return from the Captivity, or when they saw the taking and wasting of Babylon to approach.  
1. BY the waters of Babylon there we sat down, yea we wept, when we remembered Zion.  
Paraphrase. 1. In the time of our deportation and captivity, being carried so far, and detained so long from the comforts of our own country, we had no divertisement but that of reposing ourselves on the banks of Euphrates and Tigris, etc. and bewailing our losses, and recounting the felicities we once enjoyed, when we were allowed the solemn public meeting for the service of God at the Temple.  
2. We hanged our harps upon the willows in the midst thereof.  
Paraphrase. 2. As for the instruments of our Music, which were wont to assist in the choir, and help to commemorate the mercies of God most cheerfully, we could not think it a season to make use of them, and therefore hanged them on the trees in a neglected forlorn manner.  
3. For there they that 
‖ took u● captive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  carried us away captive required of us a song, and they that 
† carried us up,  wasted us required of us mirth, saying, Sing us one of the songs of Zion.  
Paraphrase. 3. Then they that had carried us up their captive slaves, would needs have us reci● some of those joyous hymns which we were wont to sing in our solemn festivals at the Temple.  
4. How shall we sing the Lords song in a strange land?  
Paraphrase. 4. But our Levites gave answer presently that it was not fit for them ●o sing those festival hymns that belonged to the praises of the God of Israel at a time of public mourning, and withal in a ●and and among a people that acknowledged him not for God, or indeed any where but in the Temple, the place of his solemn festival worship.  
5. If I forget thee, O Jerusalem, let my right hand 
‖ forget.  forget her cunning.  
Paraphrase. 5. 'Tis not possible for us so to put off the memory of our sufferings, so to divest ourselves of our great concernments and interests in the welfare of Jerusalem, which now is despoiled of her inhabitants, or to put off the sorrow conceived for the loss of those joyful advantages of God's public worship which there we enjoyed: should we convert such days of mourning as these into seasons of joy, 'twere not fit we should ever more use those sacred instruments, set apart for the praising and glorifying of God;  
6. If I do not remember thee, let my tongue cleave to the roof of my mouth, if I 
† or, advance not Jerusalem in the beginning of my joy, or mirth.  prefer not Jerusalem above my chief joy.  
Paraphrase. 6. Not fit we should ever be permitted to sing any joyful hymn again, if we can think fit to apply it to such purposes as these, of pleasing or gratifying our oppressors, or indeed ever sing again, till we can celebrate our return to our country and temple by our singing.  
7. Remember, O Lord, the children of Edom in the day of Jerusalem, who said, Raze it, raze it even to the foundation thereof.  
Paraphrase. 7. It is more seasonable for us to recount that sad time when our captivation befell us, when our unkind neighbours the Edumaeans were so forward to join their hands with our enemies to demolish our city and temple utterly; see Ezec. 25.12. But for this their malice, the time will come when they shall pay full dear; see Jer. 49.8.  
8. O daughter of Babylon, 
* the destroyer,  who art to be destroyed, happy shall he be that rewardeth thee as thou hast served us.  
9 Happy shall he be that taketh and dasheth thy little ones against the stones.  
Paraphrase. 8, 9 But alas, this is not like to be their lot alone, but in the first place the Babylonians themselves, they which had laid our city waste, are sure to be sadly repaid: All their injuries and cruelties to us will be visited on the universality of them, even to their infant children; the youngest of them shall be dashed to the ground, and all their people within a while signally destroyed.  

Annotations on Psal. CXXXVII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Wasted us] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take, or lift, or carry up, and from thence the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an heap, from that notion of elevating or raising; and from thence it is conceived by some learned men, that the verb here signifies laying waste, demolishing, and so turning cities into heaps, but without any example of such signification. Others would have it a participle, and so to signify their harps lifted, or hanged up, v. 2. But the ancient Interpreters all accord in a facile interpretation, and that which agrees with the ordinary use of the word, for taking, or carrying up, as that is appliable to deportation or carrying up of captives from their own to another country. The Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that carried us away, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spoil, or prey on, and carry away (so that word is used Ezec. 26.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we read, they shall make a prey of, but the Chaldee there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they shall carry them away:) but the LXXII. more expressly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that led or carried us away, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they that subdued us, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdued, Psal. 47.3.) or, as the Syriack use is, carried us away. And so the Latin, qui abduxerunt nos, they that carried us away, and the Arabic, they that snatched us, or forcibly carried us thither. And thus it agrees well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that took us captive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that captivated us (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) in the beginning of the verse. The Jewish Arab read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that hanged us up, as Buxtorf in his Hebrew Concordance, Suspensores nostri. Abu Walid mislikes that it should be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heap, and would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be radical, but the Root to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the meaning to be, and, or when, or seeing our mournful cry is to them joy, or rejoicing. Aben Ezra seems to dislike this (cited from Moses Hace.) and proposes two other conjectures: as 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might in Hebrew signify to destroy, or pull down; 2. (which he saith is the opinion of some) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by change of letters, they that spoilt us.  
V. 5. Forget her cunning] In the Hebrew there is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let my right hand forget, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which the Chaldee render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let me forget my right hand, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. let my right hand forget me, but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let my right hand be forgotten. And thus it may well be, to express the great and fresh memory and care he hath of Jerusalem, that that shall certainly be the last thing which the Psalmist, or the Levites in the Psalm, will forget. But the conjunction here between the right hand and the tongue, v. 6. as the two instruments of Music, the one to play, as the other to sing, do rather incline it to be interpreted by supply of an Ellipsis, let my right hand forget, i. e. forget to play, as my tongue to sing, v. 6.  
V. 6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Above my chief joy] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head is frequently used for the beginning of any thing, and not only for the principal part of it. Gen. 2.10. four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heads are four beginnings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII. of rivers. So here the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning, and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up, or advance, Jerusalem in the beginning of my mirth, is to make that the prime or chief ingredient in their rejoicing, the principal subject of their hymns.  
V. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Art to be destroyed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste, or destroy (in Paül instead of Poel, which is frequent) may be rendered vastatrix, destroyer. So the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster, or spoiler; and so the Syriack in the same word. Only the LXXII. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as it signifies miserable, so it signifies vile and wicked also: and so even the Hebrew, if taken in the passive, will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perditus, wretched, wicked, and so fit to be destroyed. The Jewish Arab reads, O thou spoilt; and so 'tis agreeable to the custom of the Eastern people, by way of omen or presage, to put with the name of a city an Epithet of Preserved, or guarded, if they wish well to it: and so 'tis proportionable it should be in the contrary signification, if they wish ill to it, to speak of that as done, which they wish to be done.    

The Hundred and Thirty Eighth PSALM.  
A Psalm of David.  
The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies, his gracious audiences afforded to the prayers of his lowly servants, his powerful deliverances of them, most admirable in the sight of their heathen enemies: And being first composed by David, is said by the LXXII. to have been made use of by 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Haggee and Zachary at the re building of the Temple.  
1. I Will praise thee with my whole heart: before the Gods will I sing praise unto thee.  
2. I will worship toward thy holy Temple, and praise thy name 
† above  for thy loving kindness and 
* above  for thy truth; for thou hast magnified thy word above all thy name.  
Paraphrase. 1, 2. Blessed Lord, thou hast been exceeding gracious to thy servants, and never failed to answer them that rely on thee, thy mercies and fidelity are much spoken of, thou art known by this title of merciful and gracious, and one that never fails to perform his part of the Covenant with any. But thou hast infinitely exceeded all that is or can be either said or believed of thee, thou hast made us admirable divine promises (that especially of giving us thy Son, and in him all things) and wilt certain●y perform them all to the utmost importance of them. And now what return shall we make unto thee for all this? having nothing else, we must in all equity pay thee the humblest acknowledgements of our very souls, and in thy public assembly, in the presence of the holy Angels, the witnesses of our performances, and assistants and partners of our praises, bless, and laud, and magnify thy glorious name for all thine abundant mercy toward us.  
3. In the day when I cried, thou answeredst me, 
‖ thou shalt strengthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and strengthenedst me with strength in my soul.  
Paraphrase. 3. Whensoever I have addressed by prayer to thee, thou hast never failed to answer me and relieve me; which, together with thine own free promise, gives me full confidence to beg and crave thy grace, to strengthen and support my soul against whatsoever danger, and to rest secure in thee, that thou wilt grant it me.  
4. All the Kings of the earth shall praise thee, O Lord, 
† or, for they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when they hear the words of thy mouth.  
5. Yea they shall sing in the ways of the Lord: for great is the glory of the Lord.  
Paraphrase. 4, 5. These magnificent promises of thine, v. 2. shall be proclaimed and made known (thy Gospel preached) to all the world, and thereby the greatest potentates on earth, they and their kingdoms with them, shall at length be brought in to worship, and serve, and glorify thee, and in so doing, never give over singing, and praising, and magnifying thy great, and gracious, and glorious works of mercy, those wonderful dispensations of thine in the gift of thy Son, and that gracious divine Law given us by him.  
6. 
* For the Lord is high, and hath— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.  
Paraphrase. 6. The sum whereof is this, that as the supreme God of heaven hath humbled himself to this earth and flesh of ours, so he will favourably behold and deal with all lowly, humbled, penitent sinners, but proceed most severely with all proud, obdurate impenitents.  
7. Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the 
‖ nose  wrath of mine enemies, and thy right hand shall save me.  
8. The Lord will 
† perform for me,  perfect that which concerneth me: thy mercy, O Lord, endureth for ever: 
* do not thou let go  forsake not the works of thine own hands.  
Paraphrase. 7, 8. And as for spiritual, so for temporal mercies, God will not fail to perform them also to his faithful servants, whatever their distresses be, he will relieve or support them, repel and subdue and repress their enemies, and secure them by his immediate divine interposition, if humane means do fail: what they are not able, and what indeed belongs not to them to do for themselves, he will most certainly perform in their stead, having begun a work of mercy, he will not leave it imperfect, he will certainly go through with it. Thus doth God abound in mercies of all sorts to all his humble faithful servants. Lord, be thou thus graciously pleased to deal with me, and with all thy poor helpless creatures, which being made by thee, have none other to fly to but they self.  

Annotations on Psal. CXXXVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Gods] Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels, then for Magistrates, Judges, Kings, somewhat hath been said, Note on Psal. 82. b. Now to which of these it shall be applied in this place, is not agreed among the ancient Interpreters. The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings, the Jewish Arab, the Nobles, but the LXXII. (and the Arabic and Aethiopick and Latin follow them) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels. And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not temple, if it were, as the title directs, composed by David, but) palace of holiness, i. e. the Sanctuary, where the Cherubims of glory, representations of Angels, shadowed the mercy-seat, Heb. 9.5. and that in that house of God, and house of prayer, the Angels were present, according to that of Saint chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou singest and chantest with the angels, and on this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will strive to sing with the Angels, contending with them in this holy strife and emulation, who shall praise him loudest, joining in choir with the supernal powers; 'tis not improbable that this should be the notion of the word in this place, and so singing praises to God before the Angels, be the praising him in the Sanctuary appointed for his worship, and where by his Angels he is present to his worshippers. So Eccles. 5.6. Say not before the Angel, viz. the Angel that is present in the house of God, v. 1. So Agrippa (in Josephus de Bell. Jud. l. ii.c.xvi.) speaking to the people near the Temple, saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I call your Sanctuary to witness, and the holy Angels of God, those that are there present, (Angelus orationis, saith Tertullian de Orat. the Angel of prayer) which the Jews believe to be present with them, and meet them, and praise God with them in their Synagogues; and of which that speech heard in the Temple, before the destruction of it by Titus, is most probably to be understood, Migremus illinc, Let us depart thence. The LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against, referring probably to the way of alternate singing, one part of the choir singing over against and answering the other, singing together by courses, Ezra 3.11. and that S. Chrysostom's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emulation, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joining in choir with the Angels seems to refer to. In the end of this first verse the LXXII. add, above what is in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because thou hast heard all the words of my mouth, which the Latin affix to the first part of the verse, Confitebor tibi, Domine, in toto corde meo, quoniam audisti verba oris mei, I will confess to thee, O Lord, with my whole heart, because thou hast heard the words of my mouth. But this is sure some Scholion, which crept from the margin into the text, and is not owned either by the Chaldee or the Syriack.  
V. 2. Magnified thy word] For word here the copies of the LXXII. which now we have and which S. Hierom, S. Augustin, S. Hilary, S. Chrysostom and Theodoret used, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy holy; which therefore the Latin joining with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name, read, magnificasti super omne, nomen sanctum tuum, thou hast magnified thy holy name above all; and so the Arabic, thy holy name above all things. But in all probability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so near, the true original reading of the LXXII. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word or speech, by which they render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no less than five and twenty times, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and never by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, save in this one place. However it be, the Syriack as well as Chaldee adhere to the Hebrew, and read the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of thy praise. All the difficulty will be, what is meant by God's magnifying his word. His word, being here annexed to loving kindness and truth, must needs be that part of his word to which these two are applicable, i. e. his promise, the matter whereof is mercy or lovingkindness, and in the performance of which is truth or fidelity. And then to magnify this word of promise seems to signify two things; 1. the making very great and excellent promises, and then 2. the performing them most punctually, (and so that double meaning of the phrase will be perfectly answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignity and fidelity foregoing:) and the doing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all his name, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is promising and performing most superlative mercies, above all that is famed or spoken or believed of God. This will be yet more manifest, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if we render the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice used in the former part of the verse, not for (proportionably to the LXXII. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Dative case) but above (proportionable to their use of it with an Accusative) as in this place it is acknowledged to signify. For then thus it will run, I will worship, etc. and praise thy name above thy lovingkindness, and above thy truth; i. e. 'twill be too low, too short a compellation, to call thee merciful or veracious, or style thee after any other of thy Attributes, thou art all these, and more than so, thou hast magnified thy word, given and performed most glorious promises, above all thy name, above all that men have apprehended or spoken of thee. The Jewish Arab reads, I will give thanks unto thy name for thy bounty and beneficence, seeing thou hast magnified above all thy Attributes, (or thy description, or whereby thou art described) thy word. And in this sense, though not from the importance of thy word for the eternal Word, or Son of God, this Verse and Psalm may reasonably be interpreted of God's mercies in Christ, so far above what could be famed, or said, or believed, or apprehended of him.  
V. 5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ways] What is here meant by in the ways of the Lord hath some difficulty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath many significations. 1. It's local importance for a way by which we pass, and then the ways of the Lord, will mean the coming to worship at Jerusalem, foretold in several of the Prophets; and then singing there will be very proper, because in the march to Jerusalem at the solemn feasts, the people were accustomed thus to entertain themselves with singing the praises of God. 2. 'Tis taken for the Law, as was observed on Psal. 119. Note a. and in that sense it will well cohere with the end of the foregoing verse, the Kings, etc. shall praise thee, when they hear the words of thy mouth; Yea they shall sing in the ways of the Lord, rejoice and praise his name, and solace themselves in the Law of God. 3. 'Tis taken for the manner of God's dispensations, his nature, and attributes, and dealing with men, according to the request of Moses, that God would show him his way, Exod. 33.13. And this also will be a convenient rendering in regard of the subsequent verses, though the Lord be high, yet hath he respect to the lowly, etc. And the full sense will be compounded of all these, that in the serving of God, in considering his dealings to us, and performing obedience to him, they shall rejoice, and bless his name, and cheerfully entertain themselves.  
V. 7. The wrath] Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a nose, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  see Psal. 135. Note b. and so the Interlinear renders it here, super nasum, upon the nose; so the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose. Thus in our common speech, to lead one by the nose, imports a perfect rule over him that is so dealt with; and in a like proverbial speech, to put a hook into the nostrils signifies restraining of the insolent, Isa. 37.29. And so it will fitly signify here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose of mine enemies, repress, and turn them which way thou pleasest. The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, according to the common use of the word, signifies in our English usual expression, in spite of the nose of mine enemies.  
V. 8. Perfect that which concerneth me] The Hebrew here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall perform for me; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so Psal. 57.2. the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which performeth for me. The Chaldee here express it by way of paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. the Lord shall repay evil to them for me, and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, thou shalt repay or retribute in my stead: and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will possibly bear, being interpretable either to a good or ill sense, but here by the context inclined to the ill sense, punishing the enemies foregoing, as in that other place Psal. 57.2. 'tis by the LXXII. rendered in a good sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing good to him. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to slacken or let go, either what we hold in our hand, or are in pursuit of, makes it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to have its primary notion of perfecting, performing or making good, according to that frequent form of prayer, that God will perfect the work of mercy begun, or taken in hand by him. Abu Walid explains it, by shall perfect or complete his goodness on or towards me, and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on me, or towards me.    

The Hundred and Thirty Ninth PSALM.  
To the chief Musician a Psalm of David.  
The hundred thirty ninth is the acknowledgement of God in that great attribute of his, of being the searcher of hearts, and consequently an appeal to him, as the witness of his sincerity, and the avenger of him against his enemies. It was composed by David, it appears not on what particular occasion, and commended to the Perfect of his Music.  
O Lord, thou hast searched me and known me.  
2. Thou knowest my down-sitting and mine uprising; thou understandest my thoughts 
‖ from far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  afar off.  
3. Thou 
† searchest  compassest my path and my lying down, and art acquainted with all my ways.  
4. 
* or, When there is not a word in my tongue, O Lord, thou knowest all (see note b)  For there is not a word in my tongue, but lo, O Lord, thou knowest it altogether.  
5. Thou hast 
‖ distressed, or begirt  beset me behind and before, and laid thine hand upon me.  
Paraphrase. 1, 2, 3, 4, 5. Blessed Lord, thou hast the perfect inspection and knowledge of me, of all my designs and undertake, of the beginnings and ends of my actions, of all the traverses of our lives, Deut. 6.7. and even of my very thoughts. A long time before my deeds discover them to men, they are all naked and bare to thine allseeing eye in heaven. Thou hast ways of discovering and discerning the bent and inclination of my heart, not only as men have by words (and actions) but by immediate inspection into the heart, being so close and present to me in every the least motion of that, that a man can no more escape or march undiscovered out of a city the most closely besieged, when the galleries are prepared, and the assailant just ready to enter, than a thought can arise in my heart which is not perfectly discerned by thee, who art nearer and more intrinsic to me than my very soul. See Heb. 4.13.  
6. Such knowledge is 
† admirable above  too wonderful for me: it is high, I cannot 
* do or deal with it  attain unto it.  
7. Whither shall I go from thy spirit? or whither shall I flee from thy presence?  
8. If I ascend up into heaven, thou art there: if I make my bed in hell, behold thou art there.  
9 If I take the wings of the morning, and dwell in the uttermost parts of the sea,  
10. Even there shall thy hand lead me, and thy right hand shall hold me.  
11. If I say, 
‖ but or yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the darkness shall cover me, than the night shall be light about me.  
12. Yea the darkness hideth not from thee, but the night shineth as the day: the darkness and the light are both alike to thee.  
Paraphrase. 6, 7, 8, 9, 10, 11, 12. This is an admirable power or virtue, a most divine excellence of thine, such as I am no way able to deal with or resist. There is no means imaginable for me or any mortal to escape the reach of thy most penetrating eye, to secure ourselves from thy allseeing presence: neither could an ascent to heaven, nor descent to the state of the dead, (that which hath its denomination from being invisible) nay though we were able to fly as swift as light, which of an instant overruns the whole horizon, and carries day to the most distant regions, the utmost parts of the world, those beyond the Ocean (whither it is thought there is no passage) can stand us in any stead toward the concealing us from thy sight and judgements. The darkest night, the closest and most artificious recess, the subtlest disguises and hypocrisies are all naked and bare and discernible before thee, and as much so as any the most open scandalous sins, which are committed before the sun, or on the house top.  
13. For thou hast 
‖ form, or power of  possessed my reins, thou hast 
† compacted  covered me in my mother's womb.  
Paraphrase. 13. My very affections and inclinations, the original bents and pronenesses of my nature are within thy reach; my fabric and formation in the very womb of my mother being a work of thine.  
14. I will 
* confess to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  praise thee, for I am fearfully and wonderfully made: marvellous are thy works, and that my soul knoweth right well.  
Paraphrase. 14. And that work, I must confess, a strange and prodigious work: so that if I look no farther than mine own original and formation, I cannot but acknowledge thee a God of stupendious operations.  
15. My substance was not hid from thee when I was made in secret, and 
‖ embroidered  curiously wrought in the lowest parts of the earth.  
16. Thine eyes did see my 
† rude mass, and on thy books were all written (as they were daily fashioned and not one of them was left out, or when there was not one of them.  substance yet being imperfect, and in thy book all my members were written, which in continuance were fashioned, when as yet there were none of them.  
Paraphrase. 15, 16. But even then when in the womb of my mother, that place which no mortal eye can look into, my body was most secretly wrought, and all the art used that is imaginable to adorn it with the most various embroidery, from the first being of that mass, through all the changes that daily and hourly and minutely were made, till at length it came to a perfect formation, with all the parts which it brings into the world with it; thy allseeing eye long before, even from all eternity, exactly discerned every the least change or variety which happened all that while, and thy book of register still retains them, not one the least circumstance being omitted.  
17. How precious also are thy thoughts unto me, O God how 
* prevailing or exceeding  great is the sum of them!  
18. If I should count them, they are 
‖ multiplied above the—  more in number than the sand: when I awake, I am still with thee.  
Paraphrase. 17, 18. And as thy omniscience and allseeing power is most wonderful, so are thy counsels, and most wise and various dispensations of thy providence most observable. Only the depth of them is so great, and the variety so infinite, that it is not possible for me to get by all my search to the bottom of them. The farther I proceed in this study, the farther I am from an end of it; I am as it were in a maze, no farther advanced to day than I was yesterday, this being indeed an abyss unsearchable, which cannot be founded by any humane understanding. In all the turns and varieties of my life, whatsoever my condition is, thy assistance and safeguard is continually present to me.  
19 
† or wilt thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.  
20. For they 
* talk of thee for mischief.  speak against thee wickedly; and thine enemies take thy name in vain.  
21. Do not I hate them, O Lord, that hate thee? and am not I 
‖ wearied, nauseated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grieved with those that rise up against thee?  
22. I hate them with a perfect hatred: 
† they have been to me for enemies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I count them mine enemies.  
Paraphrase. 19, 20, 21, 22. All that I can reach unto in the view of thy acts of providence, that particularly of permitting wicked men to prosper here in their impieties, is, that they are reserved for some greater evil, their prosperity will not long last, but end in utter ruin and destruction. Whether this be the design of thy permitting them to prosper, I cannot affirm; but this I am resolved of, that I will have nothing to do with such kind of bloody men, such as oppose and hate God, yet talk demurely of him, make use of his name in their professions and protestations, as of an art of deceiving and mischieving others more advantageously. And those that do so, that profess kindness to God, and yet resist and oppose him, and under the veil of piety cover their mischievous designs, I cannot but abhor, and nauseate, and vehemently dislike; I am weary to think of them: I am as much concerned, as nearly touched with these their impieties, as if they were acts of injury and enmity against myself; no wrong that could be done me, would incense me more than what I see thus committed against piety and humanity itself, under the pretence of both.  
23. Search me, O God, and know my heart: try me, and know my thoughts.  
24. And see if there be any wicked way in me, and lead me in the way everlasting.  
Paraphrase. 23, 24. And for this I appeal to thy all-searching eye, which I am sure discerns the deepest of my heart, v. 4. even the secrets of my thoughts, in which I hope thou wilt not find any the least degree of unsincerity, any false accursed concealment. If there be, I heartily desire to be rid of it, to have it quite purged out of my heart, and to be constantly led and directed in that course of uprightness, both toward God and man, which alone can be able to bear the inspection of that allseeing eye, and which alone will finally be the gainer, when frauds and colours and disguises are brought forth and severely punished.  

Annotations on Psal. CXXXIX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Compasseth my path and my lying down] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lying down, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recubuit, our copies of the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from thence the Latin funiculum meum, my cord. But the Chaldee retains the Hebrew, with an addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying down to study: and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the translater renders my path, may more fitly be rendered my rest, my vacancy; for there appears no reason why for lying down they should render path, when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately precedent had signified that. The LXXII. as now we have them, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but 'tis the conjecture of the learned Hugo Grotius, that they read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not cord but lying down, and that the affinity caused the change of one into the other, and then the Latin following the corrupted copies, render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 funiculum. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The greater difficulty is how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered. The Chaldee certainly mistake it, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 art become strange, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange; but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou knowest, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast sought out and investigated, and so the Latin and Arabic, (though the Jewish Arab, deriving it against analogy of Grammar from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a span, render it, thou hast as it were spanned.) And this comes nearest the sense of it; for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to disperse and dissipate, so 'tis peculiarly taken in the sense of fanning or ventilating. So Jer. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fan, and so Jer. 51.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall fan them. And then as fanning is designed to the separating and discriminating the good corn from the chaff, so the word is here used in the metaphorical sense for searching, examining, as sifting, ventilating, winnowing, doth oft signify. As for the supposed use of the word for encompassing, it is no where met with in Scripture, nor pretended by Lexicographers, save only in this place whereof the question is, and so that deserves not much to be considered.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Beset me] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. to press, afflict, distress, 2. to besiege, 3. by pressing to form or frame any thing. The LXXII. taking it in the last sense render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast form me, (and so the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast framed me, and so the Latin and the Arabic, thou hast coagulated me) and to that purpose join the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind and before, to the former part of the period, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou, O Lord, knowest all things, the last and the first. But the Chaldee confirm our punctation and reading of the period out of the Hebrew, only with this change, v. 4. that they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for but when, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  When there is not a word in my mouth, and then suppose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to belong to all that is within, i. e. to all the thoughts of the heart. And truly that is a very probable interpretation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is not a word in my mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold, O Lord, thou knowest all. Our words are the only instruments by which men come to know our hearts: but God without that help, though there be not a word spoken, knows, discovers all, hath his immediate inspection into the heart, and there sees the thoughts, without any optic of our words to look through. And then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast pressed, distressed, driven me to straits, as one that hath laid a close siege on every side, that there is no escaping. And that this is the meaning of it appears by what follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast put thy hand upon me, as they that have besieged so close that they can seize on or take when they please. And so 'tis all one whether we read it distressed me, or begird me, taking it either way in the notion of a strict and close siege, by which means the besieger, i. e. God here, hath exact knowledge of the state of the besieged, and can seize on him whensoever he pleaseth.  
V. 6. Too wonderful for me] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendered admirable above me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. more admirable than that I can resist it or avoid it. To that sense the Antecedents and Consequents exact it: the Antecedents, which affirm the very thoughts to be manifest, and discernible before him; and the Consequents, that whithersoever he goes, he is still within his prospect. To the same sense is the other part of the verse, It is high, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I cannot to it, or with it, i. e. I cannot deal with it. I am not able to do aught that may be of any force this way, i. e. toward the concealing any thing from him; whither shall I go? i. e. I can go no whither, from thy spirit.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 13. Possessed my reins] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to get, to acquire, so 'tis also simply to have in ones power or dominion. In the notion of getting, 'tis indifferently used of whatsoever kind of acquiring, particularly of that which is by way of generation; as when Eve names her firstborn Cain, Gen. 4.1. she renders that reason of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have gotten a man from the Lord (or a man the Lord, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may probably be rendered.) In that place, as in this, the LXXII. render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have possessed. But Gen. 14.19. where God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we read possessor of heaven and earth; the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who created, and so the Latin, qui creavit, and so the Persian Targum, the Creator of heaven and earth. And here the Syriack, that retains (as the Chaldee doth also) the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is by the interpreter rendered condidisti, hast framed. Thus 'tis certain the Chaldee have rendered the word, Prov. 8.22. where for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath possessed me, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath begotten or created me, and so the Syriack also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as well as the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And though that were made use of by the Arrians, to prove Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature, and to avoid that consequent 'tis conjectured that the true reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessed, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created; yet some prejudices there are against that conjecture: as 1. that the LXXII. never use that word in the active, but still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which hath not that affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 2. that the Chaldee and Syriack render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which exactly accords with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It will therefore be more reasonable to render such an account of the LXXII. their rendering it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as may be applicable to those other interpreters, and yet reconcileable with Catholic doctrine, viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them is not so strictly or nicely to be taken, as to denote a creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of nothing, nor any more than what is taught by the Church, of Christ's eternal generation, in respect of which he is truly styled the eternal Son of God. Thus we know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Chaldee of generation, Job 3.3. There is a manchild conceived, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Zach. 13.5. rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begotten (where yet the context inclines it to the notion of educating.) And so still this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for forming or begetting may have place in this verse of this Psalm, and the rendering be, thou hast form (in stead of possessed) my reins; as Deut. 32.6. after, is he not thy Father? is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we read, that hath bought thee, the Chaldee more generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art his, and the Jewish Arab, thou art King or possessor of my inward parts, but the Persian Targum, he hath created thee; and to that the consequents also incline it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made thee and form thee, (as all the interpreters acknowledge.) And thus it well connects here with the Psalmists argument, of God's knowing him, and nothing being concealed from him; for having form the reins, the natural seats of the affections, from whence proceed the very first motions of sin, he must needs be acknowledged to know them exactly. And thus it best suits also with what follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we render, thou hast covered me, but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast founded me, Castellio, composuisti me, hast compounded me: and so it may most probably be from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mix or put together, thereby expressing the formation of the child in the womb. Or if it be in the notion of covering, then 'tis to be expounded by Job 10.2. thou hast clothed me with skin and flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) thou hast fenced me with bones and sinews, (to which notion the LXXII. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast holpen me in this place must be referred, so as covering and fencing, protecting and helping are all one) and so still this returns to that of compounding or compacting, (so the Chaldee renders it in Job) and then the whole verse will be best thus rendered, Thou hast form my reins, thou hast compacted me in my mother's womb: and then regularly follows, v. 14. I am fearfully and wonderfully made. If this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not yet accepted, than it must be resolved to signify such a possessing as praerequires not any acquiring, but only implies having power over, as the Jewish Arab rendered it. And so the sense will well bear, Thou hast power over my reins, thou hast covered, or form me in my mother's womb; he that hath so form, having certainly the power over his very reins, and he that hath that creative power, having nothing concealed from him.  
V. 15. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Curiously wrought] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being embroidered. So Exod. 35.35. with the ingraver and cunning workman is joined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the embroiderer. Of this see the learned Nicholas Fuller, Miscellan. l. 1. c. 20. And thus is it here most fitly used of the formation and contexture of the child in the womb (that certainly is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the lower parts of the earth; for which the Jewish Arab reads, as if I had been in the lowest or bottom of the earth, saying that he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if, because the scope of the words is to describe the state or manner of his forming in the mother's womb: and so the like phrase may be understood not improbably Eph. 4.9. see note on that place) wherein the flesh, and bones, and skin, and veins, and nerves, and arteries are so artificially weaved together, that no embroidery or carpet-work in the world can compare with it. What is here said of being made in secret, may seem to have some Emphasis, and reflect on the way of tapestry work, which requires a clear light, both to see what is wrought, and to view the pattern. For this the LXXII. put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reading, as the learned Val. Schindler most probably conjectures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stature) through the affinity betwixt ד and ו, and not, as the learned H. Grotius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my substance, riches, which is much more remote in sound, if not also in signification.  
V. 16. Substance being yet imperfect] The Hebrew here hath no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word signifies an embryo, or unformed lump, or mass of flesh, which the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my body, but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which was unwrought of me, the mass or lump, before it had that curious embroidery mentioned in the former verse. An evident continuation of the former similitude of tapestry, to the making of which there is nothing praerequired but rude glomis or skeins of silk, and yet when the artificers hand hath passed upon it, there arises presently an unexpected beauty and accurate harmony of colours and proportions. And as the workman hath still his book or pattern before him, to which he always recurrs, by as exact a method were all my members fashioned. Rabbi Tanchum reads, my matter before the introduction of the form of man, and so makes the matter fit for the reception of any form, before the introduction of the form, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Syriack here seems to have misread it, by changing the order of the letters, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my retribution. Of this rude mole or mass in the womb, two things are here added, one in respect of itself, the other in relation to God's seeing it, which is the principal thing here considered. In the first respect 'tis said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are form or fashioned daily, i. e. from that rude mass receive daily some degree of figuration. In the second respect 'tis said, that in God's book, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his book, or register, or book of remembrance, as the Chaldee styles it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are all written; to which, I suppose, is to be annexed that which ends the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the LXXII. render it literally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not one of or among them. Wherein there being an Ellipsis, that may not improbably be thus best supplied, There was not one, or any of or among them, omitted. 'Tis true, the words are so placed, that that part of the period 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are daily form, lies betwixt their being written in the book, and this close of the verse, not one of, or among them: but this is no unusual Hyperbaton, and may be avoided also by including those words in a Parenthesis, thus, Thine eyes did see my rude mass, and on thy register all were written (they were, or as they were daily fashioned) and not any of them was left out or omitted. And this is very consonant to the context, which is wholly designed to set down how all things lie open before God's eyes, are discerned and registered by him, and so written in his book, even to the least figuration in the body of the child in the womb, not one of them omitted. But it may also be thus rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there was not one of them, i. e. before there was any one of them form, for this answers the knowing the thoughts, afar off, the knowing the word, when 'tis not in the tongue, v. 4. which Aben Ezra understands of God's prescience.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. Thy thoughts] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an equivocal word, signifying both thy thoughts and thy friends. In the latter notion all the ancient interpreters take it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy lovers, say the Chaldee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy friends, the LXXII. and so the rest. But the design of the whole context inclines it the other way. How precious to me are thy thoughts? (as most latter interpreters have acknowledged) and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be looked on as a numeral word, and is by us rightly rendered the sum of them (though the Chaldee, in accordance with their other interpretation, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their rulers, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin, principatus eorum, their principalities) as more clearly appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I number them— v. 18. But than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so fully rendered how great? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but (as the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are advanced in strength) how prevailing is the sum of them, how exceeding? i. e. much above me, or my comprehension. For so it follows, If I number them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are multiplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the sand All the difficulty is, what is the meaning of the conclusion of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I awaked, and I am still with thee. A way of explaining it will be by keeping this latter part of the verse to the same matter to which the former part belonged, and so making the parts of this answerable to the parts of that. There 'twas, I will number them, the future for the subjunctive, If, or when I would number them: Here, I awaked, i. e. in proportion with that, when I do awake. There 'twas, They are multiplied above the sands: Here 'tis, I am still with thee, i. e. as in a work which hath no end, (such is numbering of sands, and such is comprehending the counsels or thoughts of God) when I awake, I still am i e. where I was before I went to sleep, the more I think of it the more I may, 'tis such an Abyss, that I can never get to the bottom of it. Another interpretation the phrase is capable of, by laying the weight on the Amphibology which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occasions, signifying 1. to be faint, and wearied out by work, than 2. to awake from sleep, which usually refreshes, and 3. to arise from the dead, see 2 King. 4.31. the child is not awaked, i. e. revived, and Isa. 26.19. Thy dead men shall live, arise, awake, etc. And then by the elegance of this comprehensive word, the meaning may be, that whether fainting, or refreshed, or rising from the dead, in whatsoever condition we are, God is present with us by his special assistance: and then fitly follows on the other side, his vengeance on wicked men, surely thou wilt slay, etc.  
V. 20. Speak against thee wickedly] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a thought (whence the LXXII. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but that generally is an ill sense, a wicked, mischievous thought, a contrivance for the hurt of some body, the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered, for mischief, (and that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, by which the LXXII. render it, see note on Matth. 15. e. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted (not they speak against thee, but) they speak or talk of thee, their talking of God, pretending to piety, is but a stratagem to do mischief. That this is the meaning of the phrase, appears by that which immediately follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they are God's enemies (so certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Sam. 18.16. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies, Isa. 14.21. though here they read it, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 city, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy cities) and being so, sure their mentioning or naming of God must be on design to do mischief by it. Secondly, their assuming in vain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuming for vanity or falseness, say the LXXII.) is swearing falsely, mentioning the name of God for the confirming some falsity; and so that perfectly agrees with the former sense, of speaking of God for mischief. And accordingly the Chaldee render both phrases to the same sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they swear by thy name for deceit, and again, they swear falsely.  
V. 24. Wicked way] The Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 way of falseness. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sorrow, labour, and withal any thing laboriously or artificially contrived, and so frequently an idol or image, which is expressed in scripture style by vanity and falseness. And so here the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of error, and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of falseness; the LXXII. read more generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity. This the Psalmist here disclaims in reference to the deceitful pretenders to piety, v. 20. their way being a way of deceit and falseness; and because he looked on that as that which would not long stand, God would at length discover and bring out such glozers, he therefore here adds, and lead me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the way of lasting, of eternity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that way which alone will hold out when all others fail, when the way of the ungodly shall perish.    

The Hundred and Fortieth Psalm.  
To the chief Musician, a Psalm of David.  
The hundred and fortieth is a prayer of David's for deliverance from his malicious treacherous enemies, such as 
‖ see Chaldee paraph. v. 9  Doeg, &c, 1 Sam. 22. or rather the Ziphites, who had undertaken to overthrow his goings, v. 4. see 1 Sam. 23.20, and 22. and a prediction of the evils which should fall upon them, the just reward of their dealings with him. It was by him appointed for the public service, and committed to the Perfect of his Music.  
1. DEliver me, O Lord, from the evil man, preserve me from the violent man.  
2. Which imagine mischief 
† or, with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in their heart: continually 
* do they gather or prepare  are they gathered together for war.  
Paraphrase. 1, 2. O Lord, I come now to thee for thy seasonable relief and rescue, for wicked and injurious men, whose thoughts and actions are wholly set on doing of mischief, are now resolved to set upon me with the greatest violence, with all their heart as it were.  
3. They have sharpened their tongues like a serpent: adders poison is under their lips. Selah.  
Paraphrase. 3. For this they prepare by slanders and malicious forgeries, their weapons are like those of the serpent, or most venomous vipers, they carry them in their mouths: the tongue of the one is not more sharp, nor the teeth of the other more poisonous, than are their words and slanderous fictions against me. (See Rom. 3.14. Psal. 58.4.  
4. Keep me, O Lord, from the hands of the wicked; preserve me from the violent man, which have purposed to overthrow my goings.  
5. The proud have laid a snare for me and cords; they have spread a net by the way side, they have set 'gins for me. Selah.  
Paraphrase. 4, 5. Many insidious and treacherous ambushes have they laid for me; no fouler is provided with greater variety of gins, and nets, and springes, than they are with artifices of deceit to supplant and ruin me, and these they contrive, whithersoever I go; so that I have no means or hope of safety, but by my resort and appeal to thee, for thy safe conduct, to secure me through all these dangers.  
6. I said unto the Lord, thou art my God; hear the voice of my supplications, O Lord.  
Paraphrase. 6. To thee therefore I humbly address myself, as to a God of mercy, and to me of most fatherly care and kindness, as well as to a Lord of all power and might, beseeching thee in mercy to look upon me.  
7. O God the Lord, the strength of my salvation, thou hast covered my head in the day of battle.  
8. Grant not, O Lord, the desires of the wicked, 
‖ or suffer not his— to go forth, proceed  further not his wicked device, lest they exalt themselves.  
Paraphrase. 7, 8. O thou eternal God, the governor of all, from whose power it is that all my preservations and deliverances come, from thee I acknowledge to have received most particular and signal protections in all my former dangers: be thou now pleased to continue this thy good hand of safeguard over me, to blast, in stead of prospering, the designs of my malicious enemies, and not to allow them that temptation to exalt and elevate themselves, which good successes are wont to give wicked men.  
9 As for the head of those that compass me about, 
† the— shall cover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let the mischief of their own lips cover them.  
Paraphrase. 9 And so I am confident thou wilt do, and make their wicked designs the instruments of evil to themselves (see Psal. 7.15, 16.) and not me.  
10. 
* Burning— shall  Let burning coals fall upon them: 
‖ they shall be  let them be cast into the fire, into deep pits that they rise not up again.  
Paraphrase. 10. Thy severest judgements from heaven, such as fell on Sodom, shall undoubtedly be their portion, perdition and irreversible destruction.  
11. 
† A sycophant shall not—  Let not an evil-speaker be established on the earth: evil shall hunt the violent man to overthrow him.  
Paraphrase. 11. Such accursed arts as those, of detraction and rapine, falseness and oppression, shall never have a durable prosperity, but continually pursue the author, as the hound a prey, and at length bring certain destruction on him.  
12. I know that the Lord will 
* act the—  maintain the cause of the afflicted, and the 
‖ plea (see note on Ps. 135. ●)  right of the poor.  
13. Surely the righteous shall give thanks unto thy name, the upright shall dwell in thy presence.  
Paraphrase. 12, 13. For unquestionably God will undertake the patronage of innocent injured persons, vindicate them from their oppressors, defend them so signally, that they shall be able to discern 'tis his work, and so give him the honour and glory of it, support and sustain such, when their oppressors are brought to nothing.  

Annotations on Psal. CXL.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Are they gathered together for war] The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to collect or draw together or congregate; so Hab. 1.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gathers them into his net: and being here in the active sense, and joined with wars, it must be to prepare, put in order, instruere praelia, muster and set their affairs in order for battle. The LXXII. duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they set their battles in order; the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they excite, or instigate; and so the Syriack also.  
V. 8. Further not] What was formerly noted of the conjugation Hiphil, that it sometimes imports not causing, but any degree of occasioning, or but permitting, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is here observable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit to go forth. From whence in Hiphil as it signifies to bring forth, to advance, so also to permit to go forth or advance; and so the prayer here is, not so much that God will not give them a good success, as that he will interpose to their hindrance, blast and frustrate their designs, in stead of permitting them to prosper. To that the Chaldee applies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for at●olli exalting, but for tolli being taken away or destroyed, for so they read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be taken away or destroyed for ever, rendering Selah, as they constantly do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever; or perhaps in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to corrupt, or putrify so as to breed worms, Exod. 16.20. they will be corrupted for ever. The LXXII. have somewhat deformed this verse: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desires, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they read, as with other points, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from my desire; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wicked thought or device, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they thought or reasoned against me; then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer them not to advance or prosper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forsake me not, from some other supposed notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yet they seem best to have rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will be exalted, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they be exalted. So v. 9 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of those that encompass me, they read (as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the head of their circuit.  
V. 11. Evil-speaker] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is proverbially a detractor, or Sycophant: So Eccl. 10.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue, is by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that eats accusations, the phrase by which they express a sycophant; and so the similitude of the serpent biting doth enforce there. In this place they express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a delator with ●hree-fold or three forked tongue, which is another style of theirs for a sycophant, because such a man wounds three at once, the receiver, the sufferer, and himself. Of him it is here said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not be established, in the future, (as all the former verbs v. 9, and 10. may be read,) and not in the imperative; and so by way of pronouncing or prediction only, and not by way of wish.    

The Hundred and Forty First PSALM.  
A Psalm of David.  
The hundred and forty first is an ardent prayer of David's for deliverance from his enemies, but first and especially for patience under them, that he be not by their oppositions, or the incitements of others, moved out of his course of meekness, of piety and the other parts of duty incumbent on him. It seems to have been composed (as the next is by the title affirmed to be) on occasion of Saul's persecuting him to the cave of Engedi, 1 Sam. 24.  
1. LORD, I cry unto thee, make haste unto me: give ear unto my voice, when I cry unto thee:  
2. Let my prayer be 
‖ directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  set forth before thee as incense, and the lifting up of my hands as an evening sacrifice.  
Paraphrase. 1, 2. O Lord, I am in distress, and have no other refuge but thee to whom I may resort. To thee therefore I most humbly and ardently address my prayers, in the same manner as thy priests are by thee appointed to address their daily oblations, to atone thee, beseeching thee graciously to accept and answer them, and in thy time to rescue me out of mine enemy's hands.  
3. Set a watch, O Lord, before my mouth, and keep the 
† lifting up  door of my lips.  
4. 
* or, My heart shall not incline to an evil word, to contrive devices inimpiety,  Incline not my heart to any evil thing, to practise wicked works with men that work iniquity; and 
‖ I will not partake in their delicacies.  let me not eat of their dainties.  
Paraphrase. 3, 4. Meanwhile, O Lord, grant me thy guidance both for my words and actions: for my words, that whatever their dealings toward me are, I may not be provoked to any speech of rashness or impatience or disloyalty toward Saul; and for my actions, that I may not be tempted to any unlawful practice, that I may not for any appearance of advantage to myself thereby, give ear to any evil counsel. My resolutions are firm to the contrary, and how inviting soever the temptations are, I hope I shall never taste of the sweets of them.  
5. 
† Reproach will bruise me that am righteous, and rebuke me, but that poisonous oil shall not bruise my head; for my prayer shall be in their mischiefs.  Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.  
6. 
* Their Judges are left by the sides of the rock, and have heard my words, that they—  When their judges are overthrown in stony places, they shall hear my words, for they are sweet.  
Paraphrase. 5, 6. I have been most careful to preserve my loyalty to Saul, and am not guilty of the least disloyal attempt toward him; yet calumniators have made other representations of me, that I seek his life, etc. and so have incited him to pursue me to death. But how low soever my condition at present be, I am confident they shall not prevail against me to my final ruin. Against their bitterest and most poisonous calumnies, their most mischievous attempts against me, my prayers are a sufficient antidote, and will, I doubt not, avert the mischief from me. When Saul went into the cave, and left his Commanders and followers without by the sides of the cliff, they were witnesses of my dealing with Saul, and the signal evidences I gave him of mine integrity, sufficient to convince the most inveterate malice and most obstinate calumny, and accordingly so it wrought on Saul himself, 1 Sam. 24.16, 17, 18, 19  
7. Our bones are scattered at the 
‖ As one that cuts and sluts the earth, our bones are scattered at the mouth of Scheol.  graves mouth, as when one cutteth and heweth wood upon the earth.  
Paraphrase. 7. We have been terribly harassed and oppressed and persecuted, and now are every minute ready to be destroyed.  
8. But mine eyes are unto thee, O God the Lord; in thee is my trust, 
† or, pour not ou●, wast not away  leave not my soul destitute.  
9 Keep me from the snare which they have laid for me, and the grins of the workers of iniquity.  
10. Let the wicked fall into their own nets, whilst that I withal escape.  
Paraphrase. 8, 9, 10. But, O Lord, on thee is our full affiance and confidence, thy power and thy mercy is our sure refuge; to thee we address our humblest requests, that thou wilt not cast us out of thy care, but preserve us from all the ambushes and treacherous designs that wicked men have laid against us. And this I have full confidence thou wilt do, bringing mischief on them that design mischief, and by the same means deliverance to us who are injured by them.  

Annotations on Psal. CXLI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Evening sacrifice] The reason why the Evening sacrifice is here named, is rendered by Kimchi, because that supposeth and comprehends the morning sacrifice; but by R. Saadiah, because there is no sin-offering brought after that, all things being then atoned. The Jewish Arab reads, as an accepted or acceptable oblation.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Door] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw up, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, and so signifies the lifting up: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee, elevation; and so the Jewish Arab, the lifting up of my lips, making it to be of the same root that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 38.14. which according to him must b●● Mine eyes are lifted up on high, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Kimchi saith his father interpreted it, that the meaning should be, the words which I take into my lips. So Abu Walid seems to have taken it. From the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a door, and that metaphorically applied to the lips, Job 41.14. Who shall open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the door of his face, i. e. his lips? and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought here to be used by Apocope. But although the lips are fitly styled the door of the face, or the mouth, yet they will not so commodiously be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the door of the lips, especially when that other rendering of the Chaldee is so much more agreeable, the lifting up, as that signifies the opening of the lips, or mouth, which is the most obvious and frequent Periphrasis of speaking: Job 11.5. O that God would speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and open his lips against thee; and so Job 32.20. I will speak that I may be refreshed, I will open my lips— and Psal. 51.15. Open thou my lips— And therefore as the Syriack omits the rendering of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and only reads, set a guard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on my lips; so the LXXII. that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a door, do use that with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined with it, for a Periphrasis of the guard, the rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set, O Lord, a watch on my mouth, and a door of guard about my lips: and so the Latin and Arabic, ostium circumstantiae, and ostium munitum, a guarded door to my lips; where 'tis evident the lips are not looked on as the door, but the guard, the grace of vigilance and circumspection, that is to be set upon them, and is useful, as a door, to keep all close, to keep any thing from coming out that ought to be kept in.  
V. 4. To practise wicked works] The Hebrew here read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to machinate machinations in evil: the LXXII. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pretend pretences in sins, and so the Jewish Arab, that I should pretend causes with the people that work deceit; noting this to be the manner of wicked men, when they project or contrive iniquity, to project also some specious pretences of doing it, whereby they much facilitate the practice of it, and hope to gain impunity, if they prosper not in it. And thus indeed doth the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  here used signify, seeking occasions; pretences of doing any thing. But the Chaldee interprets it here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking, contriving, and the Syriack by speaking and committing iniquity; and so 'tis not amiss expressed by our English, to practise wicked works. In the end of the verse, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eat of their dainties, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasant, delightful, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, combine, or, as the Latin, communicabo, communicate with their chosen things, i. e. certainly with the best or fattest of their diet, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a crammed foul, and as the LXXII. Gen. 49.15. render the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fat. The Chaldee read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— I will not be fed with the song of the house of their feasts, from a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which the Rabbins use it, for Music, or Song, and because Music was a festival ceremony. But the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not join, or mix, or, from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for salt, I will not eat salt with them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1.4. to eat salt with, is to converse familiarly with them. The only difficulty in this verse is, whether it be a prayer, or a resolution: and indeed the words will bear either sense, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being interpretable, in accord with the former verse, in form of a prayer, Incline not my heart, and yet (as beginning this period) they may as fitly be rendered, my heart shall not incline; and to this the design of the following verses seems to exact it. The occasion of the Psalm seems to have been that eminent passage of David's story, to which the title of the next Psalm refers, when he was in the cave, 1 Sam. 24. when Saul entered into the cave to cover his feet, and David might have killed him if he would, and was by his servant incited to do so, but resolved he would not touch the Lord's anointed; and when he had cut off the skirt of his garment, his heart smote him for it. To this the verse seems to refer, as a reflection on that resolution of his, not to join with any, on never so advantageous a prospect, in any unlawful practice, yea though it were to get the instant possession of a Kingdom. And therefore that seems to be the most commodious rendering of it, My heart shall not incline, etc. The Jewish Arab interpreting it as a prayer, saith in a note, that he means not a forcing, but the defending him from his enemies, that his heart might not include, or bend aside, to busy his thoughts about them, and how to do, or to think of them, or seek to beware of them.  
V. 5. Let the righteous smite me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it shall be a kindness] The Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged very obscure; yet by observing the design of the Psalm forementioned, and the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies reproach as well as mercy, they may receive their explication: for than it will thus readily signify, Reproach will bruise me that am righteous, and rebuke me. Herein there is no difficulty, the like elliptical scheme being elsewhere not rarely met with, Ezech. 22.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall mock at thee infamous, i. e. which art infamous, and Jo. 8.40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ye seek to kill me, a man, i. e. who am a man, etc. Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies poison, as well as head, appears by Deut. 29.18. and Jer. 9.15. Hos. 10.4. Am. 6.12. and here Psal. 69.21. and that it is thought appliable to wine, see Deut. 32.32. Their grapes are grapes of gall, i. e. poisonous, and their clusters are bitter. And then why may it not as fitly be the epithet of oil, and so signify calumnies or reproach (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII. the oil of the wicked) such as David fell under among Saul's servants, as if he sought the King's life, etc. But this, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not break or bruise mine head, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (by that customary scheme of allusion betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my head, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poison, the same word in different senses, here farther exemplified in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like) i. e. shall not finally destroy me. So bruising the head signifies Gen. 3.15. in contradiction to bruising the heel, which hath not that fatal consequence. That their calumny, though poisonous, and probable to bring ruin on him from the King, should yet not do it, his argument of assurance is, from a sure Antidote to which he had resort, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my prayer shall be in their mischiefs; i e. my addresses to God shall be the instrument of preserving me from any real or considerable harm that calumny can do me. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their mischiefs; (actively, their mischievous designs and enterprises) the LXXII. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their good pleasures, (as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Chaldee signifies will;) and it may well enough be born, by wills meaning their evil designs or attempts. In a place of so much difficulty, it will not be amiss to add some other conjectures, as, by retaining the usually-received signification of the words, thus, Kindness will bruise me that am righteous, and rebuke me, i. e. work on me more than harsher dealing: Let not oil on the head, i. e. flattering words, as smooth as oil poured on the head, break my head; i. e. overcome me to be persuaded or enticed by them: for my prayer shall yet be in or against their mischiefs, i. e. that I may not be entrapped by those mischiefs which they intent when they speak me fairest. Some Jews, by another sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, would have this the sense, rendering the first words, Let the righteous smite me, it shall be a kindness, and reprove me, the oil of my head, with which I was anointed for King, shall not remove my head from the stroke of his correction or reproof, but my prayer shall be for them, that God would repay them good, and deliver them from their calamities.  
V. 6. When their Judges are overthrown in stony places] This passage also will receive its explication from the story 1 Sam. 24. Where Saul seeking David upon the rocks of the wild goats, v. 2. left his captains and followers there on the sides of the rock, whilst he went into the cave to cover his feet. Of them therefore it is here fitly said, their Judges (i. e. the commanders of his army, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  according to the style known in the book of Judges) are left (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually signifies) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sides of the rock (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hand metaphorically signifies:) the LXXII. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near or close by the rock. And being there left, it is aptly added, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have heard my words that they are sweet; for so 'tis certain they there heard David expostulate his case with Saul, with those gentle words which melted the inveterate hatred of Saul himself, who upon that Apology then made by David v. 14. dismissed his people from all further pursuit of him.  
V. 7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Graves mouth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the mouth of Scheol, is a very full expression of the condition of David and his men in the cave, in which they seemed as it were buried alive, and yet were in so desperate a condition as to be worse than dead.  
Ibid. Wood upon the earth] The Hebrew here reads, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one that cuts and slits the earth, (so the Jewish Arab) or upon the earth, and in all probability belongs to the digging or ploughing up the surface of the earth: so the Chaldee render it, as a man that slits and cuts the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ploughshares, and so the Syriack, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the share cleaves the earth; and to that sense the LXXII. also, though not by literal rendering, yet by way of paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the thickness, the crust, i. e. the uppermost clod of the ground is broken in pieces on the earth. And so in all reason we are to render it, not by supposing an Ellipsis, to be supplied by addition of wood; but without any Ellipsis, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as he that cuts and slits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth, the ב being frequently abundant. And then this is a fit description of a great distress, and very proportionable to David's then present condition in the cave expressed in the beginning of the verse, by Our bones are scattered at the mouth of Scheol. When a pit is made, the earth that is digged and fetched out to make the pit, lies in an heap rudely at the mouth of the pit, and that that lies so is ready to tumble into it: Just so, saith the Psalmist, we have been ploughed and harassed out by sharp oppressions, we now lie like earth so digged or ploughed, at the mouth of the great pit, called Scheol, i. e. ready to be destroyed.  
V. 8. Leave not] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty or pour out, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of casting away, pouring out, as that which one cares not for. So the Chaldee render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pour not out my soul, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take not away, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast not off, or away, my soul.    

The Hundred and Forty Second PSALM.  
Maschil of David, A prayer when he was in the Cave.  
The hundred and forty second is a prayer of David for deliverance in his helpless state, when having escaped the treachery of the Keilites, he was now in the Cave of Engedi, 1 Sam. 24.1. It was set to the tune called Maschil (see not on Psal. 32. a.)  
1. I 
‖ will cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cried unto the Lord with my voice; with my voice unto the Lord 
† will (so the Jewish Arab)  did I make my supplication.  
2. I 
* will pour  poured out my complaint before him: I 
‖ will show  showed before him my trouble.  
Paraphrase. 1, 2. In the distress wherein now I am, this state of absolute destitution, there is none to whom I should resort but to thee, O Lord, who art able and willing to relieve those that in their greatest straits apply themselves to thee. To thee therefore I most humbly and devoutly address my petitions, beseeching thee favourably to behold and rescue me.  
3. When my spirit was overwhelmed within me, than thou knewest my path: in the way wherein I walked have they privily laid a snare for me.  
Paraphrase. 3. I am in great perplexity, not knowing which way to turn myself: I am even at the last gasp of earthly hopes, my treacherous enemies being very solicitous to ensnare and betray me. Thou seest, O Lord, the sadness of my straits, and withal knowest the sincerity of my heart: To thee therefore do I make my supplication, v. 1. that thou wilt now take my part, own, and defend me.  
4. 
† look (so the Jewish Arab)  I looked on my right hand, 
* behold, and there is none that will—  and beheld, but there was no man that would know me: refuge 
‖ is lost from—  failed me, no man 
† vindicateth  cared for my soul.  
Paraphrase. 4. I have no human strength to defend or patronise me, all worldly friends and auxiliaries have utterly forsaken me; my life is left as an orphan, destitute and helpless, to him that will be so bloody as to take it away from me.  
5. I cried unto thee, O Lord; I said, thou art my refuge, and my portion in the land of the living.  
Paraphrase. 5. To thee therefore I pour out my prayers, O God of all power and grace, on thee do I wholly depend for my succour and preservation, as on the only sanctuary of my life, as on the only inheritance that is left me in this world.  
6. Attend unto my cry, for I am brought very low: deliver me from my persecutors, for they are stronger than I  
7. Bring my soul out of prison, that 
‖ or, they  I may praise thy name: 
† through me shall the righteous come about, when thou  the righteous shall compass me about, for thou shalt deal bountifully with me.  
Paraphrase. 6, 7. I am now very fitly qualified for thy sovereign hand of relief to interpose: my persecuting enemies are much too hard for me; I am now shut up in a close Cave, as in a prison. O do thou in this my time of distress send me thy relief, and it will be a means of bringing in much honour to thy name, may proselytes to thy service, when by thy dealing with me they are so fully convinced of thy power and protection over all that rely on thee.  

Annotations on Psal. CXLII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Thou knewest] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be judged by Deut. 2.7. He hath known thy walking through this great wilderness, i. e. hath preserved thee in all thy journeying; and so it agrees with what went before, for the Lord hath blessed thee in all thy works. So Psal. 31.7. Thou hast known my soul in adversity, i. e. taken notice of me, patronised me. And so here, thou knewest my path, i. e. hast taken notice of me, to defend and secure me.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Cared for my soul] The Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking for my soul. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to seek, is sometimes used for vindicating, avenging, taking part, or defending any. So Gen. 42.22. Reuben saith of Joseph, behold his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is required, i. e. avenged and punished upon us; and Gen. 9.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will require the life of man, i. e. avenge it on him that kills any man; and in Ezekiel oft, his blood will I require— Thus when God is said to require simply, without any addition, the meaning is, to avenge and punish. And proportionably here, requiring or seeking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my soul, most probably signifies vindicating or punishing another for the evil designed by him unto my soul. For this is the part of a Goel, an avenger of blood (such was the next of kin to him that was slain) to require justice for his soul, or blood, or life; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require, by which the LXXII. here render it, frequently signifies. And to this the Syriack directs the interpretation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no avenger for my soul; vindex animae meae, vindicator of my soul, saith their Latin Translator; and so the word signifies, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to avenge, which the Chaldee also useth in this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none to vindicate or avenge my soul. That this is the meaning of the phrase, beside the authority of those Interpreters, seems farther evident by the beginning of the verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look (or looking) on the right hand, and see (or seeing) (so the words in the Imperative or Infinitive are literally to be rendered, and not, as the Interpreters more paraphrastically read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I looked) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is not for me that knows me, i. e. acknowledges me, none that takes my part. The Advocate was wont to stand at the right hand of his Client (see Psal. 109.31. Note i.) And to this the phrase seems to refer, look, or looking, on my right hand, where the Patron or Advocate useth to stand, and there is no man that acknowledges or takes my part. So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuge is lost or gone from me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the same sense, there is none to whom I can fly to take my part; and then in the conclusion, none that requireth or avengeth for my soul, none that defends or vindicates it.  
V. 7. That I may praise] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad laudandum, to praising, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  may indifferently be rendered, either in the first person, that I, or in the third plural, that they may praise, i. e. the just in the next words. And to that latter sense the following words seem to incline it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me shall the righteous come about: in me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my cause, saith the Chaldee, shall they come about, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just shall make thee a crown of praise, say they, not, come about me (or, as the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they watch for me, in the notion wherein they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expect, wait for, Job 36.11.) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies for me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or for my cause, on occasion of me, come about, encompass God, believe in him, praise his name, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendered) they see how graciously God hath dealt with me. The Jewish Arab reads, And the righteous shall take me for a crown (to them.) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to encompass or come about, as when a multitude of people assemble on any occasion: so Prov. 14.18. the simple inherit folly, but the prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall encompass knowledge, i. e. seek it, and follow it with all diligence: and so to encompass God, is to frequent his sanctuary▪ devoutly and diligently to make addresses to him. The word also in Arabic dialect signifies ●o be multiplied, and so it will commodiously be rendered, on occasion of me the righteous shall be multiplied, when they see thy merciful returns, or dealings toward me.    

The Hundred and Forty Third PSALM.  
A Psalm of David.  
The hundred forty third is a mournful supplication for deliverance from powerful enemies, and was composed by David, 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whe● his son pursued him, LXXII.  as some think, at the time of Absalom's rebellion; as 
† R. Ki●chi.  others more probably, and in harmony with the two former, at the time of his being pursued by Saul, in the Cave of Engedi.  
1. HEar my prayer, O Lord, give ear to my supplications; in thy faithfulness answer me, 
* in  and in thy righteousness.  
Paraphrase. 1. O Lord, I beseech thee to hear and answer my requests which my present distresses force me to present to thee, and thy abundant grace and promises of neverfailing mercy give me confidence that thou wilt favourably receive and perform unto me.  
2. And enter not into judgement with thy servant; for in thy sight shall no man living be justified.  
Paraphrase. 2. I know my sins have justly provoked and brought down these pressures on me; but thou art graciously pleased to be reconciled with humbled penitent sinners, thou hast promised by a covenant of mercy not to charge on such, with severity, all the sins of which they have been guilty: and were it not for that covenant, 'twere impossible for any frail imperfect sinful creature, such as every mere man is, to appear with hope or comfort before thine exact tribunal. To this thy promised mercy mine only appeal lies; and having sincerely vowed to perform unto thee all faithful (be it never so mean and imperfect) obedience, I can put in my claim, founded on thy faithful promise (v. 1.) and hope and beg for this seasonable mercy and deliverance from thee.  
3. For the enemy hath persecuted my soul, he hath 
‖ beat— to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  smitten my life down to the ground, he hath made me to dwell in darkness, as 
† the dead of the age.  those that have been long dead.  
Paraphrase. 3. For my malicious enemies have calumniated first, then persecuted me, and now at length brought me to a very sad and dejected estate, forced me to hide myself under ground, to fly from one cave to another, from the cave of Adullam, 1 Sam. 22. to the cave of Engedi, ch. 24.  
4. 
* And ו  Therefore is my spirit overwhelmed within me, my heart within me is desolate.  
5. I remember the days of old; I meditate on all thy works, I muse on the work of thy hands.  
Paraphrase. 4, 5. This hath cast me into great perplexity (see Psal. 142.3.) filled me with a most anxious horror, wherein yet I have been able to support myself by reflecting on thy former mercies and deliverances which thy acts of power have been signally interposed to work for me.  
6. I stretch forth my hands unto thee: my soul 
‖ is to thee as— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thirsteth after thee, as a thirsty land, Selah.  
Paraphrase. 6. To thee therefore I address my prayers with all the earnestness which my distresses can infuse into me. The ground that is parched with heat and drought, and gasps for some shower from the clouds to refresh it, is an emblem of me at this time, who pant and gasp and call importunately for some refreshment and relief from thee, having no other means in the world to which I can apply myself.  
7. Hear me speedily, O Lord, my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit.  
Paraphrase. 7. O Lord, I beseech thee, hasten to my relief, my present exigences challenge and importune it from thee: If thou do not interpose in my behalf, I shall suddenly be overwhelmed by mine enemies and destroyed.  
8. Cause me to hear thy loving kindness in the morning, for in thee do I trust: cause me to know the way wherein I should walk, for I lift up my soul unto thee.  
Paraphrase. 8. O be thou graciously pleased to show forth thy pity and thy bounty timely and speedily to me, who have no other refuge to resort to, but that of thine overruling sovereign aid: in this is my confidence, for this I offer up the humblest devotions of my soul. O be thou my guide, to direct me to that course, whatever it is, which thou shalt choose, and wilt prosper to me.  
9 Deliver me, O Lord, from mine enemies: I flee unto thee to hide me.  
Paraphrase. 9 Lord, to thee do I betake myself, as to mine only refuge; under the safeguard of thy protection I desire to secure myself: O be thou graciously pleased to afford me that mercy, and thereby to rescue me out of mine enemy's hands.  
10. Teach me to do thy will, for thou art my God: 
† let thy good spirit lead me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thy spirit is good, lead me into the land of uprightness.  
Paraphrase. 10. Above all, by thy paternal goodness I beseech thee, be thou pleased so to conduct me in all my ways, that I may do nothing but what is perfectly good and acceptable in thy fight. To which end, Lord, let thy gracious and sanctifying spirit, the only fountain and author of all goodness and holiness, direct and assist me in every turn and motion of my life, and bring me into a steady constant course of all strict and righteous living, (that antepast or first part of heaven on earth, which thou wilt be sure to crown with a state of ●●●fect purity and impeccability hereafter.)  
11. 
‖ Thou shalt—  Quicken me, O Lord, for thy name's sake: for thy righteousness sake 
† thou shalt  bring my soul out of trouble.  
12. And of thy mercy 
* shalt thou  cut off mine enemies, and destroy all them that afflict my soul; for I am thy servant.  
Paraphrase. 11, 12. And thus, O Lord, I trust thou wilt answer my requests, restoring to me that cheerful and comfortable state of which these my sad distractions have deprived me. Two engagements thou hast to this, the honour of thy Name, which is concerned in thy protecting thy servants and suppliants, and thine own gracious and merciful disposition, which inclines thee to relieve and assist those that most stand in need of it. And the same goodness of thine and mercy to me, as to one who am resolved for ever to continue thy constant servant, doth oblige thee to take my part against these my malicious adversaries; and accordingly thy power will certainly interpose, and magnify itself in their utter excision and destruction.  

Annotations on Psal. CXLIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. And in thy righteousness] The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy righteousness, without any Copula, and neither the Chaldee nor LXXII. think fit to supply it. And this seems to be the truer rendering. For taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the notion frequently exemplified, of mercy or favour, 'tis an act of that in God, viz. of divine mercy and grace, to answer in faithfulness, i. e. to perform his promise: for the promise of God being free, but yet conditional, and so not due by any tenure or claim (but that of his promise) to be performed to any, and not so also to any but him that performs the condition, and our sins and frailties being such, that we stand in need not only of God's grace, but also his mercy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his moderation of strict right, v. 2. his grace to qualify us for a due performance of that condition, and his mercy to make us capable of being accepted in the number of those who have performed the condition; it follows, that it must be an act of God's mere mercy and goodness to perform to any man that which he hath promised to his faithful servants, and so it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God's righteousness or mercy that he answers the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy, i e. God's, truth or faithfulness. And this is most fully expressed by reading in thy righteousness, without any copula or form of conjoining it to faithfulness.  
V. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Long dead] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, is not clear. The LXXII. render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the dead of the age; the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever. The Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they that lie along (see Psal. 88.5.) in, or of that age. What they mean by that style, may perhaps be guest by other parts of their dialect. The grave or sepulchre they usually style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the age, (as we ordinarily style it our long home.) So Isa. 14.18. where from the Hebrew we render, all of them lie in glory, every one in his house, the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house of his age; and this from the description of death, Eccl. 12.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the house of his age, which the Chaldee there render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the house of his sepulchre. To this belongs the phrase Tob. 3.6. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eternal place, for the grave, just answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the age, for which the Hebrew of Paulus Fagius' edition (for Munster's leaves it out) hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house appointed for every one living. So Ezek. 26.20. I will bring thee down with them that descend unto the pit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the people of the age. And the ground of the phrase is there expressed, I will place thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the infernal land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the solitudes from the age, i. e. in those infernal vast recesses, whither from the beginning of the world all men have descended, and there remained in condition of desolation, though the number of them that are there be never so great. In proportion to which dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here be literally rendered, as the dead of the age (by the age meaning the place or state of the dead, hades, or scheol) but according to sense, as the dead in the grave, the very same which Psal. 88.5. is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that lie in the grave.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 I flee unto thee to hide me] So we paraphrastically render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have fled to thee as to a refuge. The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word have I set up for my redeemer. The Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hide, and so in Piel (as here it is) Psal. 32.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have not hid, Psal. 44.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath covered me, and 69.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath covered my face. Accordingly the Inter●●ear render it, ad te abscondi me, to thee have I hid me. The learned Val. Schindler supposes an Ellipsis, thus to be supplied, tibi revelavi quod homines celavi, I have revealed to thee what I have concealed from men, so Kimchi, to thee alone have I cried, or made my petition in secret, viz. not revealing his case to men, as not hoping in them for help. And if this notion for hiding must be retained (as 'tis in all other places wherein 'tis used in the Bible, and so generally and constantly rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like) then the rendering must be, to, or at thee I have hid myself; as those things which we are afraid to lose, we hide in a sure place; and thus it is all one with depositing in God's hands. So the Jewish Arab, With thee have I sought to be hid, or for an hiding place, or refuge. So Abu Walid, To thee have I fled for refuge, and with thee sought for an hiding place, making it contrary to Isa. 57.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlinear renders, quia à me discooperuisti & ascendisti, and our English, thou hast discovered thyself to another than me and art gone up. But 'tis not unusual with Hebrew words to enlarge their significations, and so it is reasonable to believe (though it cannot be demonstrated from any other place of the Bible) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide, may in Piel signify to fly unto as a refuge, because such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuges are either really or metaphorically hiding places. And then the LXXII. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have fled, will be a literal rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Latin confugi.  
V. 10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Land of uprightness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendered to or in a strait ground: so the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a strait ground, and the Jewish Arab, in a right or strait region, and so the Latin in terram rectam; by which we are to judge of the reading of the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the right, that it should be undoubtedly, as Asulanus' copy hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a strait ground. By this style is metaphorically signified a regular course of life, in obedience to all the commands of God, the only rule of the good man's walking. The Syriack have duly explained it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into thy way of life, that course of living which thou requirest, or which may be acceptable to thee.    

The Hundred and Forty Fourth PSALM.  
A Psalm of David.  
The hundred forty fourth is a fiducial and humble prayer to God for deliverance from his heathen enemies, and prosperity upon his people, and this founded in his former experiences of God's interposition for him, for which he humbly praiseth and blesseth his holy name. It was composed by David, in reflection, 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII. so the Chaldee also v 10.  as 'tis thought by some, on Goliath and the Philistims; but most certainly of a latter date, when he was settled in the Kingdom, see v. 2, and 10. By the Jews, Kimchis and Saadiah Gaon, it is referred to the Messias.  
1. BLessed be the Lord my strength, which teacheth my hands to war and my fingers to fight.  
2. My 
† mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  goodness and my fortress, my high tower and my deliverer, my shield, and he in whom I trust, who subdueth my people under me.  
Paraphrase. 1, 2. For all the preservations and victories which have been enjoyed by me, I am infinitely obliged to bless and praise and magnify the one supreme God of heaven and earth, from whom it is that I have received all the strength and skill in military affairs which I have ever showed; an act of whose special mercy and favour, preservation and protection I must acknowledge it, that I have ever been successful or safe in any enterprise. In him therefore with all reason I wholly repose my full trust and confidence.  
3. Lord, what is man, that thou takest knowledge of him? or the son of man, that thou makest account of him?  
4. Man is like to vanity: his days are as a shadow that passeth away.  
Paraphrase. 3, 4. For myself, I am but a mean, infirm, frail, mortal man, subject to all the misadventures which are consequent to the feeble, inconstant, transitory condition of men, and it is an infinite mercy of dignation in God, to take so much consideration of me, as to make use of me as his instrument in subduing the enemies of his people. (And herein was David a type of Christ, who having humbled himself to assume our humane mortal flesh, became by his divine power in that flesh victorious over the powers of hell. Heb. 2. b.)  
5. Bow thy heavens, O Lord, and come down; touch the mountains, and 
* let them smoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they shall smoak.  
6. Cast forth lightning and scatter them; shoot out thine arrows and destroy them.  
7. Send thine hand from above, rid me and deliver me out of great waters, from the hand of strange children;  
8. Whose mouth speaketh vanity, and their right hand is a right hand of falsehood.  
Paraphrase. 5, 6, 7, 8. It must therefore be thine own work, O Lord, the interposition of thine own almighty hand, to which we must owe all our deliverances and preservations. If thus thou wilt vouchsafe to own thy servants, and by thy messengers and ministers, the Angels of thy presence, exhibit and presentiate thyself among us, then shall all our enemies be dispersed and destroyed, not by the strength or dint of our weapons, but as by thy thunderbolts and darts of lightning, by the artillery of heaven, by thy divine assistance, and protection over us (see note on Psal. 18. d.) And thus be thou graciously pleased to magnify thy power and mercy to us at this time, to deliver us from these puissant heathen armies, which have nothing but their own strength and number to depend on or boast of, which worship and rely on false idol gods, which are not able to help, and so are sure to disappoint them, and so their hands fail no less in their undertaking than their mouths do, when thou the only Lord of heaven and earth, of those angelical hosts, comest out and appearest against them.  
9 I will sing a new song unto thee, O God: upon a Psaltery, 
‖ of ten strings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal. 32. note a.  and an instrument of ten strings, will I sing praises unto thee.  
Paraphrase. 9 All the returns that I can make for this mercy, is my praising and magnifying thy name for it: And that I shall be careful to perform with the choicest ditties and sweetest instruments, (and all little enough to resound thy praises, who hast wrought so wonderfully for us) saying,  
10. It is he that giveth salvation unto Kings, who delivereth David his servant from the hurtful sword.  
Paraphrase. 10. All honour and praise be ascribed to the supreme God of heaven, from whom it is that the greatest Kings of the earth receive their strength and authority, and to whom they owe all their deliverances and preservations. And the same strength and power of his hath he graciously pleased to afford me at this time, that have no other title to it, but that I am his servant, and of myself so much weaker than my adversaries, that I am sure to be destroyed by them, if God do not defend and preserve me.  
11. Rid me and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood.  
Paraphrase. 11. O be thou now pleased to continue this thy mercy to me, the enemies being still the same, idolatrous, heathen, wicked men, that do not acknowledge or confess the true, but profess and depend on false Idol gods, and seasonably at this time to rescue and preserve me out of their hands.  
12. That our sons may be as plants 
† growing great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grown up in their youth; that our daughters may be as corner-stones, polished after the similitude of a palace:  
13. That our garners may be full, affording 
* from this to that sort, see note c.  all manner of store: that our sheep may bring forth thousands and ten thousands in our 
‖ folds, see note d.  streets:  
14. That our oxen may be 
† fat, or fleshy  strong to labour: that there be no breaking in, nor going out; that there be no 
* cry  complaining in our 
‖ fields, or yards.  streets.  
Paraphrase. 12, 13, 14. Be thou pleased at length to restore peace and prosperity to the land; that our families may flourish in goodly and beautiful children; that our provisions at home, and our flocks and herds abroad may be very thriving and prosperous; and that those goods which thy blessing bestows upon us may not be in danger of hostile invasions; that we may possess and enjoy ourselves in a cheerful continued peace, without any disturbances or disquiets.  
15. Happy is the people that is in such a case: yea happy is the people whose God is the Lord.  
Paraphrase. 15. This were a very happy condition indeed; and this and all other happiness of what sort soever is the sure and constant portion of those that perform faithful obedience unto God, and depend on him only for the acquiring it.  

Annotations on Psal. CXLIV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. What is man] By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son of man, as all or any of mankind may be understood in the condition of frail, mortal, miserable, and unworthy creatures; so the Psalmist himself, David, and the son of David, the Messias, is especially to be understood in this place. The occasion of the Psalm is, by the title in the LXXII. and Latin and Arabic, not improbaly noted to be the combat with Goliath. And for the setting out the wonderful mercy of God to him in that, 'twas very considerable, that he was but a young stripling, the youngest and most inconsiderable of all the sons of Jesse, who also was but an ordinary man. And accordingly Psal. 8. which hath probably been resolved to be composed on this occasion of Goliath of Gath, the same consideration hath a principal place, v. 4. What is man, that thou art mindful of him? and the son of man, that thou visitest him? there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weak man and son of mortal ordinary man, as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which accordance as it is some argument to confirm that (as this) Psalm to have been composed on that occasion, so it will apply these words in their more eminent, prophetic, mystical sense, to Christ our Saviour in his state of humiliation (wherein yet by the power of his Divine nature he did so many wonderful works) by virtue of the Apostle's testimony, Heb. 2.6. where he citys those words from Psal. 8.4. (exactly parallel to these) and applies them particularly to Christ.  
V. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mouth speaketh vanity] In this verse somewhat more seems to be expressed than is ordinarily observed in it. The Chaldee interprets it of false oaths and wicked laws; and the most obvious sense is followed by the rest of the interpreters, vain or lying speeches, and wicked works or actions: and thus it may fitly enough be adapted as the motive to God to destroy them. But if we consider 1. that the prayer is against David's enemies, the Philistims, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and those by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the stranger, the title that ordinarily belongs to Idolaters, and 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and falsehood frequently signify the false Idol gods, and 3. that their mouth speaking fitly signifies profession either of a true or false God▪ and 4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their right hand may poetically signify, him, or them, on whom they depend, as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their patrons or auxiliaries, (as when it is said, the Lord at my right hand, Psal. 110.5. and many the like, the meaning is, he assists and takes my part) and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right hand of falsehood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be a vain gainless helper, that fails all that depend on him; on these considerations it will not be unreasonable thus to interpret the whole verse of these idolatrous Philistims, whose gods cannot stand them in any stead against the one true God of heaven, to whom David makes his address; and that this is the fuller importance of it, and that as a motive fit here to be used in a prayer to God, to incline him to own his suppliants against such kind of enemies as these.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 12. Corner-stones] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an angle or corner, two formations there are in these 12, and 13. verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and are to be distinguished by the matter of the context. For as in a building there are either the exterior or interior parts and corners; so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or outer corners are the stones in the corners of the building, angular pillars saith Castellio, which are here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hewn, and squared, and carved, and so for the beauty of them, in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palace especially, are fit to express the daughters of a prosperous family, in whom beauty is much valued. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner parts or corners of the building, are the repositories, places on purpose for keeping of store and provisions (such are cellars, larders, and the like) which the LXXII. rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin promptuaria, repositories for all kind of provisions (and not so fitly garners or granaries, which are proper to corn or grain.) The former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautified, either by way of paraphrase (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carved or polished, they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorned about) or as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty or splendour; and so the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautiful. Of the latter when 'tis here said, that being full they bring forth or yield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is interpreted by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from this to that; not by mistake probably of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some conceive, but as taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it is) for a word of a large signification, to signify any thing to which the matter spoken of shall determine it, (and so sure the Chaldee do, which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from year to year) particularly any kind of food or victuals, and so by this phrase, from this to that, meaning from this sort to that sort, as Aben Ezra and Kimchi understand it, i. e. somewhat of all sorts, to express the greatest plenty of all commodities for daily use or provisions. The Jewish Arab renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by measures.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 14. Strong to labour] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry on shoulders, as a porter doth, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, not so much to signify their patience of weight (as the Chaldee interpret it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patient of burden, and strong-backt for carriage or service, saith Abu Walid, and so the Jewish Arab, our oxen carrying forth good) for oxen were not then wont to be so employed to bear burdens on their backs or shoulders, (though now adays the Turcomen and such like moving people use to carry their tents and other utensils on cow's backs) but more probably to note the weight of flesh they carry about with them, which therefore the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin crassae, thick or fat, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong, for so those are that are most fleshy, and so onustus is wont to be used for rich, or one that is in all plenty, and so not for patience of burdens, though that, as this, do thus originally signify, and though with us the lading be in a cart, yet we use to say the oxen are heavy laden. The phrase that here follows in this matter of oxen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not breaking in and not going out, is not improbably to express the safety of their herds, not only from straying, but, as in time of war, from invaders and abactors, whose breaking in (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, breaking down or fall of the partition, or wall, or sept, say the LXXII.) is attended with the cattle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing through, or going out: and then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamour, vociferation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry, say the LXXII. The same word they use Isa. 5.7. to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is there opposed to righteousness, whether in the notion of justice or mercy, and is the consequent of oppression; and so it may be here fitly used to express hostile oppressions and invasions. But the phrase may be also applied, that among their cattle none maketh abortion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never a breaker out: so Pharez came by his name, Gen. 38.29. How hast thou broken forth? this breach be upon thee; therefore his name was called Pharez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also hath a peculiar notion in relation to the birth of children; But that being the regular birth, it is not so well appliable to this place, unless by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we thus read, no eruption, and no going out, i. e. no violent going out, for then that is clearly no abortion. Kimchi observes of these three verses 12, 13, 14. that there is mention of all those three blessings of the Womb, of the Earth, and of cattle, set down Deut. 28.4. The last word of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render in our streets; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gen. 19.2. as the street is opposed to an house or covert, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broad, or large. But our English street hath a particular relation to a town, or village, or city; and so it seems not so proper to this place, where being applied to oxen, it will signify in reason the place where they lie and feed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the LXXII. duly read, in their stabula, whether fields or closes, where they are kept. Or if in that verse it may retain the notion of street, being applied to the men who are thus oppressed, and may bemoan their losses in the field by their complaints in the city, (see Mar. 5.14.) yet this will not be applicable to v. 13. where the same word being used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it in like manner, in our streets, but being applied to sheep, must signify their folds or pastures, where they lie and bring forth; which though it be abroad, without doors, that is all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports, from the literal notion of which the LXXII. there have their rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin in egressibus suis, in their goings out) yet they are safe there, and multiply exceedingly. The Jewish Grammarians, Abu Walid and Kimchi, assign not to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any more particular signification than of broad-places, which may then be as well backsides; as we ordinarily call such yards as are about the house, in which cattle are kept, or the like places, as well as streets. And the word which the Jewish Arab uses may be rendered fields.    

The Hundred and Forty Fifth PSALM.  
David's Psalm of Praise.  
The hundred forty fifth is a form of solemn Thanksgiving to God, descanting on all his glorious attributes. It was composed by David, and is one of those wherein every verse begins with a several letter of the Hebrew Alphabet.  
1. I Will extol thee, my God, my King; and I will bless thy name for ever and ever.  
2. Every day will I bless thee, and I will praise thy name for ever and ever.  
Paraphrase. 1, 2. The Lord of heaven is my only God and King, a gracious Father, and a vigilant guide and conductor of me in all my ways; I am infinitely obliged to praise and magnify his holy name, and never to intermit that office till I come to heaven, there to sing continual hosannah's and Hallelujahs to him.  
3. Great is the Lord, and greatly to be praised; and his greatness is unsearchable.  
Paraphrase. 3. He is a God of a vast unfathomable power and dignity, his excellencies, and the effluxions thereof toward us, not to be traced or measured by humane faculties: But the less they are comprehended, the more are they to be admired, and adored, and magnified by us.  
4. One generation shall praise thy works to another, and shall declare thy mighty acts.  
Paraphrase. 4. Every age of the world, and person that lives in that age, hath new and fresh experience of the goodness and power of God in his gracious and glorious disposals, every where illustriously discernible, and so every age is obliged to make their acknowledgements, to record to posterity, and so to incite and call up all that live after them to the diligent and devout and vigorous performance of this duty.  
5. I will speak of the 
‖ beauty or splendour of the glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  glorious honour of thy majesty, and of thy wondrous works.  
Paraphrase. 5. Whether I consider the infinite incomprehensible beauty and splendour of his divine essence and attributes, or the most admirable operations and productions thereof in the framing and governing of the world, there is matter of all praise and thanksgiving to me, and to every other man living.  
6. And men shall speak of the might of thy terrible acts, and I will declare thy greatness.  
Paraphrase. 6. And accordingly both they and I, even all of us, with united hearts and voices, will proclaim and promulgate the wonderful and admirable acts of his power and glory.  
7. They shall 
† issue or pour out  abundantly utter the memory of thy great goodness, and sing of thy righteousness.  
Paraphrase. 7. And therein most peculiarly shall we count ourselves obliged to magnify and recount with the most exuberant joy the dispensations of his most abundant graces and mercies toward us, especially that towards our souls. These flow every minute from him, as from an inexhaustible fountain and abyss of goodness. O let our hearts learn of those fountains, continually to pour forth at our mouths the praises that are proportionably due to him.  
8. The Lord is gracious and full of compassion, slow to anger, and of great mercy.  
9 The Lord is good to all, and his tender mercies are over all his works.  
Paraphrase. 8, 9 'Tis the title by which he was pleased to make known and proclaim himself to his people, Exod. 34.6. The Lord, the Lord God, merciful— very forward and willing to pardon repentant sinners, and not denying them that grace, or proceeding in judgement against them, till he be provoked to it by great ingratitude and obdurations: and this mercy of his is not enclosed to a few special favourites of his, but enlarged and vouchsafed to all and every man in the world, upon the title of his fatherly mercy to his creature, till by their impenitence persisted in, against his means of grace, they render themselves incapable of it.  
10. All thy works shall praise thee, O Lord, and thy saints shall bless thee.  
11. They shall speak of the glory of thy kingdom, and talk of thy power;  
Paraphrase. 10, 11. And proportionably according to the just merit of it, all the men in the world are obliged to pay thee the acknowledgements of thy supereminent transcendent mercy, but especially those that are so qualified by the power of thy grace obediently received by them, as to have a more particular interest therein.  
12. To make known to the sons of men his mighty acts, and the 
* glory of the splendour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  glorious majesty of his kingdom.  
Paraphrase. 12. These shall never satisfy themselves that they have said enough in depredicating the inward beauties, and felicities, and admirable excellencies of the kingdom of God in men's hearts, that state of souls, when by the divine and sanctifying power of his grace the dominion of sin and Satan is subdued, and the kingdom of heaven erected in the stead of it, and all the faculties of the soul voluntarily and cheerfully and constantly subjected to it. The sweetness and comforts of this shall so transport and ravish them that have a vital taste of it in their own hearts, that they shall earnestly desire and endeavour to discover and recommend it to others, and bring all men to a sense and acknowledgement, how desirable a thing it is to be the subjects of this kingdom.  
13. Thy kingdom is an everlasting kingdom; and thy dominion endureth throughout all ages.  
Paraphrase. 13. The magnificence and glory of any other the greatest kingdom is but finite and transitory, and so oft in few years is removed and destroyed: but the kingdom of God is as durable as God himself, and the comforts of subjection and obedience thereto, which all pious men enjoy, have never any end, but are swallowed up in the ocean of eternal bliss and glory, the never failing portion of all such.  
14. The Lord upholdeth all that fall, and raiseth up all those that be bowed down.  
Paraphrase. 14. And one special act of this his kingdom, one exercise of this power of his grace it is, that those which are sincere faithful subjects thereof, shall never want a sufficient supply of strength from him for all their wants, whether of souls or bodies: Be they never so weak in themselves, never so near falling, and unable to support themselves, and stand by their own strength, they shall yet be sure of a sufficiency in him; he will support them in the most infirm, feeble, tottering condition; and when through humane frailty they are brought low, and actually fallen, he will not deny them grace to get up again, but afford them effectual means of recovery, if by humble confession of their lapses they beg and solicit it, and industriously make use of it when it is given them. And so for outward distresses, he will either preserve them from them, or support them under them, and in his good time deliver them out of them.  
15. The eyes of all wait on thee, and thou givest them their meat in due season.  
16. Thou openest thy hand, and satisfiest the desire of every living thing.  
Paraphrase. 15, 16. This mercy and benignity of his is a spring inexhaustible of all kinds of good things, a treasure of abundant supply to all the creatures in the world, which consequently attend and wait his pleasure, and never fail to receive from him timely and seasonably to their necessities, whatsoever they really stand in need of.  
17. The Lord is righteous in all his ways, and 
‖ merciful  holy in all his works.  
Paraphrase. 17. In sum, all God's dispensations and dealings with us are made up of abundant mercy and compassion, charity and liberality to all our wants; and so are to be acknowledged and devoutly praised by all the men in the world.  
18. The Lord is nigh unto all them that call upon him, to all that call upon him in truth.  
Paraphrase. 18. Whosoever addresses his prayers to God, and faithfully adheres to him, that flies not to any indirect course for aids, but keeps fast to him in constant obedience, and waits God's time with patience, and perseverance in prayer, shall be sure never to fail of answers of mercy from him.  
19 He will fulfil the desire of them that fear him: he will hear their cry, and will save them.  
Paraphrase. 19 If they faithfully serve and obey him, he will not be wanting to them in their greatest wants, but will seasonably grant them their requests, and deliver them out of all dangers.  
20. The Lord preserveth all them that love him: and all the wicked will he destroy.  
Paraphrase. 20. Those that love God and keep his commandments, have by his promise a claim and right to his protections and preservations; but for transgressors, which are accounted haters of him, he will certainly pour out his vengeance upon them.  
21. My mouth shall speak the praise of the Lord: and let all flesh bless his holy name for ever and ever.  
Paraphrase. 21. All this exacts the most solemn acknowledgements, all the praises and Hallelujahs that our hearts or tongues can express. O let all the men in the world join to perform this duty, and never give over praising and glorifying his holy name.  

Annotations on Psal. CXLV.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Abundantly utter] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bubble, to issue, to send out as a spring or fountain issues out water: and though here it be metaphorically used of speaking, yet it must in reason be rendered with respect to the original use of it. The LXXII. therefore render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin eructabunt; for which our English yielding no proper word, we must be content with that ●f issuing or pouring out, or sending forth. The Chaldee, which reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the same word with their termination) is rendered by the Latin Translator personabunt, shall sound forth, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which so signifies, and is by the Greek lightly changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to proclaim.  
V. 9 To all] In this place the reading of the LXXII, both in the Roman Edition and others, is undoubtedly corrupted. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all, and so is followed by the Chaldee and Latin and Arabic (the Syriack omitting it wholly) and only the copies of the LXXII. (and from them the Aethhiopic) read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to them that expect, and others add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that expect him. But Asulanus' reading is doubtless here to be preferred, which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to all; which being the original reading, and so followed by the Latin and Arabic, was changed by the scribe into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so taken up by the Aethhiopic.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 16. The desire] In this place it is doubtful to what subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last words of the verse, belongs. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit, placuit, the noun signifies will, good pleasure, benevolence, favour. With thy favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou defended me, Psal. 5.12. so Isa. 49.8. I have heard thee in the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of favour, we render it acceptable time, parallel to a day of salvation that follows; where, as the salvation is the deliverance wrought by God, so the favour must be God's also. And thus the word may probably seem to be used here, he satisfieth every living thing (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or by his favour: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. thou fillest every living thing with thy good pleasure; the Latin have benedictione, with thy benediction (perhaps reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and the Aethhiopic more expressly, according to thy decree or good pleasure: the Jewish Arab reads every living thing with favour, good will, or complacency, from thee. But the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural, which cannot belong to God, thou satisfiest all living with their will, or desire; and the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou satisfiest the desire of all living. And so the learned Castellio, optatis satias, thou satisfiest them with their desires, i. e. with the things which are desired by them. And to this sense the use of the same word v. 19 inclines, where of God it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will do or perform the will of them that fear him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. And holy] Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there can be no question but 'tis to be rendered, when spoken of God, merciful, abundantly good; and so 'tis here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous, in the notion thereof frequently exemplified for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitiful, or charitable, or liberal: for both these are here clearly inferred from the three last verses, which are instances of his mercy and bounty. In this place is fit to be observed what we find in the LXXII. their translation, after v. 13. and before v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord is faithful in his words, and holy in all his works. The same we have in the Syriack, and Latin, and Arabic, and Aethhiopic, and only miss it in the Original and in the Chaldee. And that it is not added superfluously by the rest, but really wanting in these, we have this argument of some appearing force; Because the Psalm being Alphabetical, and exactly so in all other parts, is yet deficient in the letter Nun, as now we have it in the Hebrew, which yet from this reading of the LXXII, etc. is so readily supplied, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that there seemeth little cause of doubt but this was the ancient reading, and so continued to the time when the LXXII. first, and after when the Syriack made their translations. If thus it were, the occasion of the omission seems most probably to be taken from this v. 17. the words whereof being of so great affinity with those others, might by unskilful scribes be confounded, and conceived to be the same with them, and so on that conceit deliberately left out in one place, to avoid that which they deemed a Tautology. But if this were it, than herein they erred more than one way. For first, it is no news for this Psalmist in his lauds of God, to repeat the same expression more than once, witness that solemn Epiphonema, His mercy endureth for ever. 2. These two verses, if they be better considered, are not the same, but perfectly different, and each of them, according to that difference, fitted to the place wherein according to the alphabetical order they ought to stand. The eleventh, twelfth and thirteenth verses are spent in admiration of the power and glory of God's kingdom, and that is fitly concluded with an Epiphonema of God's fidelity in performing of all his promises, and perfect justice and holiness, and other divine excellencies, in all his dispensations toward men. And that is the sum of the letter Nun (which therefore with very good harmony follows the thirteenth verse, and so will put forward the fourteenth, which now is Saniech, unto the fifteenth, which is the proper place for it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— The Lord is faithful in his words, and holy in all his works, i. e. veracity and holiness are two great inseparable attributes of God; the one in his words, he never affirmeth what is not most true, or promiseth what he doth not perform; the other in his actions, and works of providence, wherein he is so far from having any real causality in the sins of Angels and Men, that he doth all that reasonably can be done by a God of holiness and purity toward any rational and free agents, whom he means to punish and reward according to their works, to prevent them, and assist them, and enlighten their minds, and sanctify their hearts, thereby to keep them from sinning, or to return them by repentance to that innocence (as near as may be) from which they are fallen. And this, as the chief exercise of his kingdom of grace, the glories whereof are set out in those three verses immediately foregoing. Whereas this which is now the seventeenth (but in that other account ought to be the eighteenth) verse, as it is introduced by the three verses more, which are all spent in the view of the transcendent compassion, mercy and liberality of God, so being duly rendered, it is a very proper Epiphonema, to conclude and shut up the praises of God in that behalf, The Lord is righteous in all his ways, and merciful in all his works. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous and merciful, are but two words ordinarily used in scripture to signify charity and compassion: the former, not that righteousness which we style justice, but that charity which is by the law of God due to all men, and so in us is our righteousness, and in God is his goodness and charity to mankind, and the latter a more abundant degree of that, styled goodness, graciousness, bowels of compassion in man, and the most transcendent degree of infinite mercy and pity in God. The LXXII. render the former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin justus, and that being understood in our ordinary notion of justice, was apt to be conceived all one with faithful or true in that former verse. And the LXXII. again render the latter of these by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Greek word indeed oft signifies holy, and so is interpreted sanctus by the Latin; but being but lightly changed by cutting off the last letter from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and giving it the Greek termination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (for so both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are deemed to come from that original) in this place and many others it is surely taken in the Hebrew notion of it, i. e. for merciful and pitiful, and so should better be rendered in Latin pius, than sanctus, (as in Salvian and other good Authors pietas piety in God ordinarily signifies mercy.) However, this equivocalness of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taken by readers for holy, when it signifies merciful, and the misinterpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for just, when it imports merciful, may well be deemed to have contributed occasionally to the leaving v. 14. out of our Bibles. Of which the learned H. Grotius asks a question, Quomodo ad hoc respondebunt— What answer will be given to this by those men which require us in all things to stand to the decrees of the Masorites, which by their fence have hedged this verse out of the scripture? The only answer to the question, which I shall offer, is this, 1. That it is no news that one letter or more should be left out and missing in an Alphabetical Psalm, especially Psal. 25. where ר being twice repeated, ק is certainly omitted. 2. That the LXXII. and the translations that depend on them, have admitted several verses and larger additions, which are not in the Hebrew text. But then 3. since 'tis certain the Psalms received divers alterations, and both copies were transmitted to the use of the Temple, the answer will be satisfactory, that so it was here. And that will both justify the Jews from negligence, in losing part of the scripture, and the other translatours from presumption, in adding to it.  
V. 18. In truth] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in this place, being the qualification required in prayer to make it effectual, is fit to be observed. The word signifies truth, firmness, fidelity, constancy, stability; so Jer. 14.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peace of truth is a stable firm constant durable peace. And then that truth or constancy may be applied either to the person praying, or to the prayer itself. First, if to the person, than it signifies his firmness of adherence to God, styled fearing him v. 19 constancy in his service, keeping close to God, and making good his dependence on him, and not applying himself to any indirect means to obtain what he prays for, but waiting only on God, from him in his good time to receive it. Secondly, in respect of the prayer itself, it signifies the continued constancy of address, not giving over the petition when it is not immediately granted, but enforcing it with importunity. And the union of these two is that to which the promise is here made, that the prayers so qualified shall certainly in God's due time be answered by him. And this, specially the former part, Saint James styles ask in faith, the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both faith and truth. See note on Jam. 1. a. The Chaldee here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the word signifies truth, rectitude, integrity; and so the Syriack also. The LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth, but that capable of this same notion, as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteous. See note on Luke 16. a.    

The Hundred and Forty Sixth PSALM.  

‖ Hallelujah. See note on Psal. 106. a. and 111. a.  Praise ye the Lord.  
The hundred forty sixth is another form of solemn praising of God, his sole and supereminent power and mercy, his patronage to all that are in distress, his judgements, and the eternity of his kingdom. The title of it is Hallelujah, and it is anciently thought to have been composed 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII.  at the return from the captivity.  
1. PRaise the Lord, O my soul.  
2. While I live will I praise the Lord: I will sing praises unto my God, while I have any being.  
3. Put not your trust in Princes, nor in the son of man, in whom there is no help.  
Paraphrase. 1, 2. I will excite and rouse up all the faculties of my soul to the solemn performance of that great and necessary duty, of praising and magnifying the God of heaven. This is an office never to be intermitted by me, as long as I have a tongue or breath to proclaim the excellencies and glories of so great and gracious a Majesty.  
4. His breath goeth forth, he returneth to his earth: in that very day his thoughts perish.  
Paraphrase. 3, 4. As for any other, be it the greatest and most powerful Princes in the world (none born of woman excepted, save only the Messias, the Son of God as well as man) they being but mortal men, have no power to relieve any, and consequently will deceive and disappoint all those that rely on them. For how able or willing soever they may be in the eyes of men, or in their own resolutions forward to perform any office of charity to any; yet 'tis certain their whole being depends every minute upon the will of God: whensoever he pleaseth they die, their soul is separated from the body, the one is gathered to the earth from whence it hath its first beginning (see Psal. 90. note c.) the other to the hands of God that gave it (Eccl. 12.7.) and when this hour comes, 'tis then too late for them to help themselves; whatsoever they designed for the relief of others, together with all their other worldly contrivances, are evacuated and frustrated.  
5. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God,  
6. Which made heaven and earth, the sea and all that therein is, which keepeth 
* or fidelity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  truth for ever;  
Paraphrase. 5, 6. The only sure hold, and never failing foundation of confidence, is the special mercy and protection of the one omnipotent Creator of heaven and earth, the Lord of Israel, who as he is able to overrule all his creatures, and do whatsoever he pleases, so he hath promised to protect those that depend on him, and will certainly make good this promise to all that are careful to make good their fidelity to him.  
7. Which 
‖ or pleadeth the cause, see note on Ps. 132. a.  executeth judgement for the oppressed, which giveth food to the hungry: the Lord looseth the prisoners.  
8. The Lord openeth the eyes of the blind; the Lord raiseth them that are bowed down; the Lord loveth the righteous.  
Paraphrase. 7, 8. One peculiar property of his it is to interpose his aid most seasonably when our distresses are the greatest, to undertake the defence and patronage of those which are most unjustly oppressed, to work even miracles of mercy for them that stand in most need of them, signally to express his favour to pious and charitable minded men, to provide food for some, as he did for Elias, to send others liberty from their restraints, as he did to Daniel, to restore sight to the blind, to revive and comfort those that are in the greatest distress either of body or soul. (And this in a far more eminent completion by the incarnation of his Son, the Messias of the world. See note a.)  
9 The Lord preserveth the strangers, he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.  
Paraphrase. 9 If there be any more destitute than other, more shut out from all sorts of humane supportation, those that have neither house, nor parent, nor husband, to relieve and comfort them, (especially the poor in spirit, the meek, the mourners, those that hunger and thirst after righteousness, Matth. 5.3, etc. are the fittest objects for God to afford his grace, to show his compassion on: Of such he will have a peculiar care, (of such the Kingdom of the Messias is made up) if in the absence of worldly aids they sincerely apply themselves and constantly adhere to his obedience. But for all godless wicked men, he will as undoubtedly pour out his vengeance upon them, and bring them to utter destruction.  
10. The Lord shall reign for ever and ever; even thy God, O Zion, unto all generations. 
† see Psal. 147. Paraphr. on the Title.  Praise ye the Lord.  
Paraphrase. 10. God hath the only supreme dominion over the world, and in a most eminent manner exerciseth it in the hearts of all his faithful people under the Messias. His regal power is exercised in his Church of Jews first, and after of Christians, and so shall continue to the end of the world. His glorious name be ever magnified for it. To this only King eternal be all honour and glory world without end.  

Annotations on Psal. CXLVI.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Happy] This Psalm from this verse to the end hath a most visible remarkable aspect upon the Messias, the eternal Son of God, in his Incarnation. It is acknowledged by the Jews themselves; Sepher Ikkarim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. What forbids us to say that there shall come a divine law that shall make most of those things that are forbidden lawful? This is the opinion of most of our Doctors, who in Tanchuma explain that of Psal. 146.7. the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looseth or makes lawful those things that are forbidden. And on the 10th verse, the Lord shall reign, etc. Sol. Jarchi saith, it belongs to the days of the Messias. And that it doth so indeed, it will best appear by comparing what here is added v. 7, 8. with the characters of the Messias delivered by Christ himself, Matth. 11.5, 6. There upon the demand of John Baptist by his Disciples, whether he were the Christ or no, he returns this answer to John, The blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the Gospel preached to them: And blessed is he whosoever shall not be offended in me. These words are ordinarily referred to, and looked on as a completion of Isa. 35.5, 6, 7. and 61.1, 2. and so no question they are: And by the same reason may be resolved also to reflect on this parcel of this Psalm, which bears a full correspondence with them in respect of the particulars mentioned in either. This is specially observable in the first branch of Christ's answer. The blind receive their sight. Of this sort of miracles, as it refers to those that perfectly want that sense, were born blind, this Maxim is delivered by one that had received such a cure, Joh. 9.32. Since the world began was it not heard that any man opened the eyes of one that was born blind. And the Pharisees, to whom this was so confidently delivered in an universal negative, were not, it seems, able to refute him. Nay it is observable, that God hath not left on record any example of his having wrought such a miracle as this at any time by the hand of Prophet, or ministry of Angel, till his Son incarnate came into the world, and did it with his own hands, that so these prophecies which principally insist on this, might appear to have their completion in the Messias. And when he wrought it, he did it by mixing Clay and spital; of which the Fathers observe, that he gave him eyes out of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  same and no other materials, out of which he first created man, viz. out of the dust of the earth, to signify it an act of creative power by which he did it. And so this and the other like miraculous acts of his are here introduced with Which made heaven and earth— And therefore our Saviour, when he again met this blind man whom he had thus cured, his question to him is, Joh. 9.35. Dost thou believe on the Son of God? intimating that this miracle wrought on him was a competent testimony, that he which wrought it was no less than the Son of God, and so God himself. But it may here be demanded, what prisoners Christ loosed, of which the mention should here be made, v. 7. The Lord looseth the prisoners, and of which there is no mention either in Christ's answer to John, or in the prediction, Isa. 35 to which that answer is thought to refer. To this I answer, 1. that this Objection would be of equal force against Isa. 61.1. where there is express mention of proclaiming liberty to captives, and opening the prison to them that are bound, as here of losing the prisoners: 2. that as in that place of Isaiah the phrase of opening the prison to them that are bound, is by the learned thought to be a prophetic elegance, to signify the cure of those that are deaf and dumb, whose souls consequently were shut up from being able to express themselves, as language enables others to do; so here it may poetically signify also, and then it will be directly parallel to that part of Christ's answer, the deaf hear, and accordingly at the curing of such Christ's form of speech was, Epphatha, be opened, as to the doors of a prison, when those which were under restraint there were to be let loose out of it, their fetters being shaken off from them. But then 3. 'tis farther manifest, that those that were under any sore disease or lameness, etc. are said to be bound by Satan, Luk. 13.16. and so to be loosed by Christ, when they were cured by him. So saith Christ v. 12. Woman, thou art loosed from thine infirmity: and immediately she was made straight. Her being made straight was her being loosed out of her restraint, or bonds, or prison. And in this latitude of the poetic or prophetic expression, the Lord's losing the prisoners here will comprehend the walking of the lame, the lepers being cleansed, the hearing of the deaf, yea and the raising up of the dead, for those of all others are fastest bound, and so when they are raised, the style is as proper as to Lazarus, in respect of the grave-cloaths lose them, and let them go. By this way of interpretation of this one phrase, (which yet farther also may be extended to the spiritual sense, of losing us from the captivity of sin) 'twill now be manifest how exactly parallel this of the Psalmist is to that answer of Christ's, for then there be but two parcels of Christ's words behind, To the poor the Gospel is preached, and Blessed is he that is not offended in or because of me. To the former of these are answerable here these so many severals to the same purpose, Which executeth judgement, or pleadeth the cause of the oppressed, Giveth food to the hungry, Raiseth them that are bowed down (unless that literally belong to Christ's corporal cures) Loveth the righteous, Preserveth the strangers, Relieveth the fatherless and widow. All which are but so many prophetical expressions (to be understood in a spiritual sense) of his exceeding mercies under the Gospel to the poor in spirit, the humble and lowly in heart, the prime peculiar objects of Evangelical mercy, and those which are effectually wrought on by his grace, and so Evangelized by him, in that sense which belongs to that phrase in that place (see note on Matth. 11. b.) To the latter the words of this v. 5. are parallel, Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God: for so to hope, and adhere, and place his full trust in the one true God, is all one with not being scandalised or falling off from Christ, whatsoever befalls. And as that there is inferred from the other parts of the character of the Messias, as a Conclusion from Premises, and so is set down in the close of all; so here 'tis set down as a principle in the front, and (which is all one) proved by what follows in the ensuing verses. By all which it is father evident that the Messias, whose character it is, is no less than the Creator of heaven and earth, v. 6. and consequently the Lord that shall reign for ever and ever, v. 10. the God of Zion, or his Church, unto all generations. The latter of which is but proportionable to Christ's words to the Apostles, Lo, I am with you to the end of the world: And the former the very style wherein Christ's Kingdom is expressed both in the Psalms (see Ps. 93.1.) and in the New Testament 1 Cor. 15.25. and oft in other phrases amounting to the same sense, as, sitting at God 's right hand till he make his enemies his footstool, Ps. 110.1. Mat. 22.44. and Act. 2.34.    

The Hundred and Forty Seventh Psalm.  

‖ Hallelujah.  Praise ye the Lord.  
The hundred forty seventh Psalms (which is divided into two by the Greek and Latin, etc.) is a solemn form of magnifying God in his works of power and mercy, and seems to have had for its title the close of the former Psalm, Hallelujah, and to have been composed after the return from the Captivity, v. 2.  
1. PRaise ye the Lord: for it is good to sing praises unto our God; for it is pleasant, and praise is comely.  
Paraphrase. 1. Many motives there are to excite and stir up all to the magnifying the name of God. 'Tis a piece of service most acceptable in his sight; 'tis to them that perform it most pleasant and delightful, and that which best becomes us to pay to him, and him to receive and expect from us, who have our whole being from him.  
2. The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel.  
3. He healeth the broken in heart, and bindeth up their wounds.  
Paraphrase. 2, 3. To this we are farther engaged by his present deliverances: for though Jerusalem and the Temple of God there, the state and Church, have been sadly wasted; yet hath God been pleased to return our captivity, to recollect our dispersions, and restore us to our homes and his Temple, the cheerful performance of his divine service, and so to refresh and revive us, to cure the diseases and wounds, to remove the sorrows of our souls.  
4. He telleth the number of the stars, and calleth them all by their names.  
Paraphrase. 4. So likewise his omniscience and omnipotence exact our acknowledgements and adorations. The stars of heaven, which are so impossible to be numbered by us, Gen. 15.5. that they are compared and joined with the sand which is upon the sea shore for multitude, Gen. 22.17. are not only numbered, but particularly known by God, what powers, qualities, influences there are in every one of them; and as they were all by a word or expression of his will first created, so are they perfectly at his command, and at the least b●ck or call of his, as soldiers at the directions of their General, the whole host of them immediately obeys and doth whatsoever he pleases.  
5. Great is our Lord, and of great power: 
‖ of his understanding there is no number or computation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his understanding is infinite.  
Paraphrase. 5. Thus infinite and boundless is the power, the knowledge, and the providence of God, which is to us absolutely incomputable.  
6. The Lord lifteth up the meek: he casteth the wicked down to the ground.  
Paraphrase. 6. And these doth he exercise constantly for the support and relief of all humble-minded men, for their spiritual advancement in strength and grace, which to them peculiarly he affords in greatest abundance: but for all proud obdurate sinners, which perversely resist him, he is resolved to resist them, and subdue them, and magnify his power in their destruction.  
7. 
† Beg●  Sing unto the Lord with thanksgiving: sing praises upon the harp unto our God,  
8. Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.  
9 He giveth to the beast his food, and to the young ravens that cry.  
Paraphrase. 7, 8, 9 O then let us all with tongues and instruments of music, with all the solemnest expressions of our hearts, celebrate those divine excellencies of his, his power, his wisdom, his goodness, and his providence. And here it will be very considerable, how in a series and succession of wise and gracious disposals, he provides for the wants of all creatures here below, especially of those that are otherwise most helpless: he gathereth a multitude of watery clouds into regions of the air, that those may distil and drop down moderate showers upon the higher and drier parts of the earth, which have no other supply but that of rain; and by so doing he provides grass for those wilder beasts that feed on those mountainous parts, and are not beholden to the care of man, as other beasts of the field, sheep and oxen, etc. are, and consequently would, without this special provision of his, be utterly destitute. And by the ●ike way of providence it is, that the young broods of Ravens, which as soon as they are hatched are forsaken and left destitute by the old ones, yet by some secret undiscernible contrivance of God's (whether by dew falling into their mouths when they gape, or by flies in the air, or worms bred in their nests, or by some other constant, though secret, course of divine providence) are sufficiently furnished with necessaries of life by God, out of his unexhaustible treasury, their wants are considered by him, and certainly supplied (see Job 38.41.) and are emblems of his special protection and 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, 'tis 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 pretence 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 dependence on him, not by any tenure of merit in ourselves, but only 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 Zion.  
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 
† fat▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  finest wheat.  
Paraphrase. 12, 13, 14. At the present the whole Kingdom and Church of the Jews are most eminently obliged to acknowledge and magnify the great power and mercy of God, who hath now restored peace and plenty and all kind of prosperity unto both, and not only 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 shows itself to all the men in the world in some instance or other. They that have not such signal miraculous deliverances or reskues, 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 wonderful things. Of this sort there is one vulgar, but yet wonderful, 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 showeth his word unto Jacob, his statutes and his judgements unto Israel.  
20. He hath not dealt so with 
‖ every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  any nation: and as for his judgements, 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 only 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 Preceptor 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 rendered) 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 'tis said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we read, 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 read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Preceptor 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 rendered, 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 useful among men either for work or food, as Oxen, Sheep, etc. 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 useful among men: and so Psal. 148.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beasts are set to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or juments for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But this of the LXXII. their rendering is of no force, because though they do most frequently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet ofttimes also they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beast. And generally where they do so, the context shows that wild beasts are peculiarly meant by it. So Deut. 28.26. thy carcase shall be food for the fouls of the air, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the beasts of the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII. that must be to the wild beasts of the earth, for such only feed on the flesh of men or other creatures. So Deut. 32.24. I will send the teeth of beasts upon them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Hebrew word, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek, and must necessarily be interpreted not of the tame, but wild beasts. See 1 Sam. 17.44. Isa. 18.6. Jer. 7.33.16.4.19.7. and 34.20. but especially Job 40.10. Behold now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we retain it in our English Behemoth, but it is resolved to signify the greatest of wild beasts, the Elephant; and then by way of interrogation, will he eat grass as an ox? directly to distinguish him (and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here) from the tamer beasts, the one, etc. such as eat grass and hay, whereas the Elephant is said to feed on the Palm-trees, the trunk and fruits of them, and when those are wanting, their roots, which he digs up. From these evidences it is manifest, that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify not in all places peculiarly the wild beasts, yet that signifying all indifferently, it is by the context to be resolved to which sort it belongs, either wild or tame, in any particular place. And then it may here be worth observing, that the circumstances confine it (contrary to the LXXII. their rendering) to the wild beasts, such are those which dwell upon the mountains here (as elsewhere in the woods, or forest, or wilderness) the tamer being more properly beasts of the field. And of these peculiarly is this passage of the Psalmist to be understood, how God by his special providence prepares food for those which have no other care taken for them. Beasts that live among men, are by men taken care of, they enrich the ground with manure, and with water from springs and rivers, and till the ground, and that brings forth corn for the use of these cattle as well as men: But the wild beasts that live upon the mountains, and in woods and desert places, are fed only from the heavens: the rain that from thence distils inricheth those dry hills, and maketh grass to grow there, which else would not, and so God giveth to these wild beasts their food after the same manner of divine providence, as in the end of the verse, he is said to provide for the young ravens. Of which saith Aristotle, Hist. Animal. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Crow or Raven exposeth and forsakes her young ones when they are not able to help themselves, and must certainly perish, if God by his special care did not provide for them. See Valesius de sacra Philosoph. p. 317. This therefore being the clear design of these two verses, 8, and 9 spent only on these two instances, the wild beasts and young ravens, which agree in this, that they are left destitute of all provision but what God sends them (as a shower of Manna) as it were immediately from heaven; it is yet quite deformed by the vulgar reading of it, taken out of some copies of the LXXII. which at the end of v. 8. after the mention of the grass upon the mountains, add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and herb for the service of men, of which there is no least footstep in the original (nor place in the due rendering of the words as there they lie) nor yet either in the Chaldee or Syriack, and of which therefore we may certainly resolve, that is was taken in by some ignorant Sciolus from Psal. 104.14. where we find those words, and from the copies of the LXXII. once corrupted, derived to the Latin and Arabic, etc. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abu Walid saith, that it is spoken of fourfooted living creatures, yet so as that it sometimes comprehends birds also, which must be discerned by the place. Not unlike is the explication of the Arab. Lexicon, Al Kamus, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. that it is any fourfooted living thing, although of such as are in the water, or perhaps any living creature indifferently without distinction, i. e. any irrational living creature; but Bahmah from the same root is restrained to lambs and kids.    

The Hundred and Forty Eighth PSALM.  

‖ Hallelujah.  Praise ye the Lord.  
The hundred forty eighth is a solemn invitation to all the several ranks of creatures in the world, to join in the celebration of God's praises, and is entitled Hallelujah, as a form of praising God (see note on Psal. 106. a.)  
1. PRaise ye the Lord from the heavens, praise him in the heights.  
2. Praise ye him all his angels, praise ye him all his hosts.  
Paraphrase. 1, 2. The majesty, and power, and wisdom, and mercy, and all other the glorious Attributes of God are such, and so likewise the emanations and effluxions of all and each of these unto his creatures, that they exact the united acclamations, and most humble acknowledgements of all the creatures in the world; and all that but a poor unsufficient tribute to be returned to the great and glorious creator of them all. And first and principally the Angels of heaven are obliged to come in and pay this tribute, those blessed immortal spirits that always wait on his throne in the highest heavens, those many bands of celestial soldiers, regularly marshaled in their creation one under another in several ranks and orders, but all in perfect subordination to the eternal God, the supreme Governor and Commander of all.  
3. Praise ye him Sun and Moon; praise him all ye stars of light.  
Paraphrase. 3. Next to them in respect of situation are those glorious creatures, the Sun, Moon and Stars, and the spheres wherein they move, the works of his creation, made by him (though by ignorant men they are themselves deified and adored) and so obliged in serving him to honour and glorify him.  
4. Praise him ye heavens of heavens, and ye waters that be above the heavens.  
Paraphrase. 4. Then all the regions of the air, in which are those treasuries of God placed, the clouds of water which at his pleasure are distilled down opon the earth, and so by obeying him, and relieving, or sometimes (for our sins) punishing us, bring in their tribute of honour and praise to their Creator.  
5. Let them praise the name of the Lord; for he commanded, and they were created.  
6. He hath also established them for ever and ever: he hath made a decree which shall not pass.  
Paraphrase. 5, 6. All these, as they were first created by the command of God, so have they been governed and managed ever since by the same creative omnipotent power, performing a perfect constant obedience to his precepts or directions, doing nothing but what he will have done, and so setting forth the glory of the great Creator and supreme Governor of the world.  
7. Praise the Lord from the earth, ye 
‖ or whales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dragons and all deeps,  
8. Fire and hail, snow and vapours, stormy winds fulfilling his word,  
9 Mountains and all hills, fruitful trees and all cedars,  
10. Beasts and all cattle, creeping things and flying foul,  
11. Kings of the earth and all people, Princes and all judges of the earth,  
12. Both young men and maidens, old men and children.  
Paraphrase. 7, 8, 9, 10, 11, 12. Lastly, this earth of ours, together with the vast ocean in the cavities and bowels of it, both making up but one region, and neither infesting nor annoying the other, were certainly thus ordered and disposed and governed by the omnipotent power of God, which therefore they make known and proclaim to all men in the world, and preach the knowledge of this one God and ruler of all, and so silently praise him, and leave all men without excuse which do not so also. And as the whole bodies of both these, the earth and ocean, so all the several creatures that are in either, the whales and other great and lesser fishes in the sea, the meteors that are begotten in the air, and descend upon the earth, the lightnings and thunder, hail and snow, congealed vapours, frost, ice and dews, the violent winds and tempests, every one of which are instrumental to him, perform his pleasure, are wholly commanded by him, and do whatever he directs them, the mountains and hills, and forests adorned with stately, tall, but fruitless trees, and the valleys full of trees bearing fruit, and the cattle of daily use for man to do their work, and affording them their flesh for their food, and their skins for their clothing, and those also of a wilder sort, which dwell in the forests and woods and mountains (see note on Psal. 147. b.) yet are made useful also, to the benefit of men, and so all that creeps, or swims, or flies: what have all these to do but to sing forth the glories of the Creator and Governor and disposer of them all? and so do, by being used to the ends to which he designed them. Lastly, all the men of the earth, the greatest Potentates, their subordinate rulers and all inferior subjects, of what sex or age soever.  
13. Let them praise the name of the Lord; for his name alone is excellent, his glory is above the earth and heaven.  
14. He also exalteth the horn of his people, the praise of all his saints, even of the children of Israel, a people near unto him. Praise ye the Lord.  
Paraphrase. 13, 14. Let them all join in the same choir of praises to the great and glorious and sole Creator and Governor of the world, whose mercy is such and so eminent, his gracious dealing with his people the Jews, and all the spiritual children of Abraham and Jacob's faith, (in revealing his will, and giving them the Messiah, and in him all things necessary to this life and another, in advancing their spiritual good, and rendering them acceptable to himself, and to all whose approbation or praise is worth the having) that they are for ever obliged to praise and adore and cleave fast unto him. For ever blessed be his holy Name.  

Annotations on Psal. CXLVIII.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 4. Heavens of heavens] What this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens of heavens signifies here, will best be gathered from the context, and by comparing this place with Psal. 104.3. In that place after the description of the highest heavens, by the style of light covering God, (a luminous palace) is mentioned the stretching out the heavens like a curtain, (which that it signifies the whole body of the air, see note a. on that Psalm) and laying the beams of his chambers in the waters, (which that it belongs to the clouds of rain in the middle region of the air, see note b.) And just so here, after the Sun, Moon, and Stars of light, by which the whole body and spheres of the heavens are signified, there follows next the heavens of heavens, and the waters above the heavens: where, as in all reason the heavens of heavens are but the highest of those heavens, above some part of which the waters are here said to be placed; so in case the waters be no higher than that region of the air where the clouds are, the uppermost regions of the body of the air must be resolved to be that which is here meant by the heavens of heavens, and not the aethereal globe, which we call heaven. That this is so, may be farther approved by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture; and that cannot better be fetched than from the first chapter of Genesis. There 'tis certain the word is used first more generally for all the other parts of the world, beside the terrestrial globe, as when v. 1. (and in many other places) the heaven and earth are the dichotomy, by which the whole world was designed to be set down, all that God created. 2. 'Tis as evident that the word is used for the aethereal or celestial globe, as v. 14. when he saith, Let there be light in the firmament of the heavens, and v. 16. 'tis specified what that light was, the Sun to rule the day— by which 'tis evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expansum of the heaven's notes that aethereal body where the Sun and Moon, etc. are. 3. 'Tis still as manifest that the word is used also for the air, v. 20, 26, 28, 30. where the place wherein the birds fly is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of the heavens, and simply the heavens; for which the Targum of Jonathan reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of the firmament, or expansion of heavens, v. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of heavens, v. 26. and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens, v. 28.30. So again when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expansion is made in the midst of the waters, that divided the waters from the waters, v. 6. this expansion v. 8. is called heaven (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in probability from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters in the dual number, those two sorts of waters above, and below the firmament) which consequently must be the air, that intercedes and divides betwixt the watery clouds, and the waters on the face of the earth: and accordingly those upper waters are affirmed by the Hebrews, R. Solomon, etc. to be still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendulous in the air, and that, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word or command of the King: and so when the rain came down in the Flood, 'tis said the windows or floodgates or cataracts of the heavens were opened, Gen. 7.11. as in a drought the heaven is made iron, Leu. 26.19. and shut up, and many the like phrases. The air then being those heavens, above part of which are those clouds of waters, the heavens of heavens (immediately foregoing) cannot probably signify more than the whole body of the air, all the regions of it, or else the uppermost region of it, as Lord of lords is the supreme or sovereign Lord of all others. 'Tis true, when the context requires it, the heavens of heavens may signify the highest heavens, otherways called the highest, or the height in the abstract, the place of God's throne: so Deut. 10.14. (and Nehem. 9.6.) where by the heaven and the heaven of heavens, and the earth, the whole creation is signified; and therefore Jonathan's Targum there adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the assembly of Angels that are therein, that they may be ministers before him. And so, I suppose, 1 King. 8.27. when of God's immensity 'tis said, behold, the heaven, the heaven of heavens (that habitation of his throne) cannot contain him, and Psal. 115.16. the heavens of heavens are the Lords, in opposition to the earth following. But that hinders not but that here, the place of the Sun, Moon and Stars being before mentioned, and the waters above the heavens, or clouds, after, the heavens of heavens in the midst betwixt these may be the upper region of the air. And so I suppose Psal. 68.33. where of God it is said, that he rideth upon the heavens of heavens, and sends out his voice, and that a mighty voice, it may well refer to the coming of God by the presence and ministry of his Angels, and thundering in the air, and declaring his will to his people in mount Sinai, as at the giving the Law it is described, and as elsewhere God is said to come in the clouds, and his voice to be heard there, and to ride upon the Cherub, and to come flying upon the wings of the wind, whereas in that Psalm the highest heavens are expressed by another style, that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. (of which see note a. on that Psalm.) As for any eternal or incorruptible waters, which from this text some men's fancies have produced, and then found a ground for their fancy, v. 6. he hath established them for ever and ever, that place will never be able to conclude for them; the full importance whereof is no more than that all that was forenamed, being the good creatures of God, were by him preserved and continued also, (and so God to be praised for his works of preservation as well as creation) and ruled and managed by him, as it there follows, he hath made a decree which shall not pass. The Chaldee, which may seem to have understood the heavens of heavens here for the aethereal globe, and above the heavens, for the place of God's residence, have given another kind of Paraphrase of it, Praise him ye heavens of heavens, and ye waters that depend on the word of him which is above the heavens; according to that of the Jews, which acknowledge the key of rain, as that of the womb, to be in peculiar manner kept in God's hand. But so it well may be, and yet be no higher elevated than the air, and there hang in clouds, till God please they shall dissolve and distil upon the earth. And considering how frequently the place of rain and of thunder, and of all other meteors, is called the heavens, there is no cause to doubt but the air is here meant by the heavens above which the waters are. Aben Ezra here calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sphere of fire, which is above the things which are here, after this recited. Kimchi is observed somewhere to say, that the heaven of heavens may signify the lowest heavens, as a servant of servants doth the meanest of servants, Gen. 9.25.    

The Hundred and Forty Ninth PSALM.  

‖ Hallelujah  Praise ye the Lord.  
The hundred forty ninth is a solemn form of thanksgiving for God's people, on any signal victory afforded them by him, and mystically contains the eminent favour of God to his 
† So R. Sa●di●h Ca●n and Kimchi interpret it of the days of the Messias.  Church, and the conquest of the Christian faith over the heathen Potentates. It was entitled, as the former, Hallelujah.  
1. SIng unto the Lord a new song, 
* let his praise be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and his praise in the congregation of saints.  
2. Let Israel rejoice in him that made him: let the children of Zion be joyful in their King.  
3. Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.  
Paraphrase. 1, 2, 3. Let the whole Church of God through all ages constantly frequent his public service, and therein for ever magnify the name of God for all his mercies vouchsafed so liberally to them. The people of Israel are signally obliged to this, in that the omnipotent Creator of heaven and earth is pleased immediately to preside among them, to give them laws by which to live, and to exhibit himself graciously to them in his Sanctuary, and to fight their battles for them against their enemies, having brought them out of the slavery of Egypt into the plenty of Canaan. And the Christian Church are much more obliged to this, for the redemption by Christ, and the regal government to which by his resurrection he was installed, spiritual, exercised by his word and grace in the hearts of his faithful people. O let us all with all possible exultation, with all the solemnest expressions of thankful hearts, commemorate and celebrate these mercies of his.  
4. For the Lord taketh pleasure in his people: he will 
‖ or glorify  beautify the meek with salvation.  
Paraphrase. 4. For those that humbly and faithfully adhere to him, he will never cease to love, he will delight to do them good, and, be they never so low, rescue and exalt them, and give them illustrious deliverances from all their temporal (and spiritual) enemies.  
5. Let the saints be joyful with glory: let them sing aloud in their beds.  
Paraphrase. 5. And when they are thus rescued and enjoy a quiet repose, they are in all reason obliged to praise and magnify their deliverer, (and so to anticipate the state of heavenly joys, where being arrived at our safe harbour, and rest from the pressures and sins of this life, we have nothing to do but to bless and glorify God, to rejoice and triumph in him.)  
6. Let the high praises of God be in their mouth, and a two-edged sword in their hand,  
7. To execute vengeance upon the heathen, and punishments upon the people;  
8. To bind their Kings with chains, and their nobles with fetters of iron;  
9 To execute upon them the judgement written, This honour have all his saints. Praise ye the Lord.  
Paraphrase. 6, 7, 8, 9 And those that thus depend on God, and thankfully acknowledge his works of mercy toward them, shall be signally assisted by him, as Moses and Joshua were, whilst one held up his hands to pray and the other to fight, Exod. 17.11. God will make use of such, employ and assist and prosper them wonderfully in executing his judgements on sinful people, when the measure of their iniquities is filled up, and God's decree gone out against them, as it was against the seven nations whose lands the Israelites took, destroyed their Kings, put some of them in gyves, as Adonibezek, Jud. 1.7. and eradicated the whole people. (And thus in a mystical sense hath the faith of Christ been assisted by God, and prospered and propagated wonderfully, till it subdued the greatest Princes and Empire of the world to the sceptre of Christ.) And this certainly is a glorious prerogative of the people and beloved of God, for which they are obliged for ever to magnify him, and sing perpetual Hallelujahs to him.   

The Hundred and Fiftieth PSALM.  

‖ Hallelujah.  Praise ye the Lord.  
The last Psalm is a solemn exhortation to all men in the world, to make use of all melodious Instruments and Voices to celebrate the praises of God's power and majesty. The title of it was, according to the matter, Hallelujah.  
1. PRaise God in his sanctuary: praise him in the firmament of his power.  
Paraphrase. 1. O let us praise and magnify the God of heaven, that dwelleth so high, in power and glory, above us poor creatures on this earth, and yet is pleased to exhibit and presentiate himself to us, to hear and answer our prayers, and accept and reward our praises in the place of the public assembly. O let us be sure constantly to meet him there, and render him our humblest Eucharistical acknowledgements for all his mercies (those especially vouchsafed to us in Christ.)  
2. Praise him for his mighty acts: praise him according to 
† the multitude of his magnificence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  his excellent greatness.  
Paraphrase. 2. He hath showed forth wonderful acts of power toward us, not once or twice, but frequently reiterated his miracles of mercy: O let our acknowledgements endeavour to bear some proportion with them in the ardency and frequency of our services.  
3. Praise him with the sound of the trumpet: praise him with the psaltery and harp.  
4. Praise him with the timbrel and dance: praise him with stringed instruments and organs.  
5. Praise him upon the loud cymbals: praise him upon the high-sounding cymbals.  
Paraphrase. 3, 4, 5. All the instruments of Music that are at any time used to express the greatest ovations, to attend the noblest triumphs or festivities, the trumpet, the psaltery or decachord, the harp, the timbrel, the cymbals that have the loudest sounds, and are fittest for exultation, and withal the attendants of music, dance, such as are customary in seasons of rejoicing, Jud. 21.21. Exod. 15.20. are all very proper expressions of that thanksgiving which we owe unto God, and of the delight we take in paying him that tribute. There being no subject so fit for our devoutest and most vigorous affections to pour out themselves upon, as this of the glorious excellencies and gracious acts of the divine power and goodness toward us.  
6. Let every thing that hath breath praise the Lord. Praise ye the Lord.  
Paraphrase. 6. Let this therefore be part of the daily constant offices of the Church of God, to sing hosannah's and Hallelujahs, Psalms and Hymns to him (to frequent the blessed Eucharist, the cup of blessing and rejoicing.) And let him be thought unworthy to live, to enjoy the breath of life (or any of the graces of God's spirit) which doth not cheerfully exercise himself in this part of devotion, as ready to acknowledge the receipt of mercies from God, as to solicit them.  
HALLELUJAH.  

Annotations on Psal. CL.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 1. Firmament of his power] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expansion, which by the LXXII. is generally rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmament, (in respect of the firmness, stability and compactedness of that vast body, so distended and beaten out, as it were, by God, after the manner of a plate of gold or any other metal) is known to comprehend both the regions of the air, and all the celestial orbs, all that is above, and surrounds the earth. Here it is taken, as Gen. 1.14. for the superior part of this Expansion, that which we call the heavens, which being the place of God's special residence, is called the expansion or firmament of his power, the throne where this powerful God of heaven dwells. But then, as the sanctuary, or place of God's appointed solemn worship here below, is by the Apostle, Heb. 9.23, 24. styled the figure and pattern, or copy of heaven, and God pleased in a singular manner to presentiate and exhibit himself there; so the sanctuary in this verse, expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his holy, or holiness, but by the Chaldee expressed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of his sanctuary, is poetically set down by this style which belongs to heaven itself, as the Church of God in the New Testament is oft styled the kingdom of heaven. So Aben Ezra renders the firmament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ark, and saith the Psalm is an exhortation to the Levites to praise God, who upon these ten sorts of instruments were wont to play in the Temple, and accordingly all of them are distinctly reckoned up.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. With the sound of the trumpet] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undoubtedly signifying a trumpet, and so interpreted by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lightly varied from the Hebrew, is yet rendered by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (from which the Latin cornu is but little removed) an horn; but this not to inject any suspicion that any other instrument is here meant, but only to refer to the ancient custom of making their trumpets of that matter, the horns of beasts bored or made hollow, agreeable to which is the Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trumpet (and the Latin buccina hath some affinity to that) from the common Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty or make hollow. The use of trumpets in war to celebrate a victory, and not only so, but to excite their soldiers and encourage them to fight, is most known, and allowed by the usage of all nations to have that propriety in it, and so might not unfitly be derived from the camp to the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or warfare, God's service in the Temple, both to celebrate their thanksgivings with this solemnity of greatest joy and transportation, and also to quicken, to stir up affections in the performance of such sacred Offices. The first mention we find of it in Scripture is in consort with thunder from heaven, Exod. 19.16. to solemnize and signify the presence of God on Sinai, and to raise a reverence in the people, and withal to assemble them thither. And that use of it for the calling assemblies, as it is taken from the military custom of assembling all to battle unanimously by this sound, so is it of God's own appointment, Numb. 10.2. and to that use I suppose are the trumpets designed which are mentioned with other utensils of the Temple, 2 King. 12.13. snuffers, basins, trumpets, etc. But for the use of trumpets in consort or harmony with other instruments, for the lauding of God, to which only this place belongs, the first mention we find of them is 1 Chron. 13.8. at David's fetching the Ark from Kiriath-jearim, when he and all Israel played before God with all their might, with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets: so again c. 15.28. So on another, and not so festival an occasion, when on Azariah's prophecy Asa and Judah made a covenant to God, 2 Chron. 15. they swore unto the Lord with a loud voice, with shouting and with trumpets and with cornets, v. 14. And as Jehosaphat 2 Chron. 20.20. at his going out against his enemies, to his exhortation to belief in God, adds the appointing of singers unto the Lord, v. 21. (and this attended with a signal blessing, v. 22. a victory over their enemies wrought by God's hand) so they celebrated their triumph accordingly, going in procession to Jerusalem with psalteries and harps and trumpets, v. 28. So on Hezekiah's reformation and sacrifice 2 Chron. 29.26. the Levites stood with the instruments of David, and the Priests with the trumpets: and when the burnt-offering began, the song of the Lord began also with the trumpets, and with the instruments ordained by David King of Israel. So at the laying the foundation of the Temple, when it was re-edified, Ezra 3.10. they set the Priests with trumpets, and the Levites with cymbals: and so at the dedication of the wall, Neh. 12.41. And as here, so Psal. 118.6. the praises of God are appointed to be sung with that joyful noise that the harps and trumpets and cornets do send forth. From these premises it will not be difficult to judge of the solidity of that Annotation which the Geneva Bible hath affixed to this verse in these words, Exhorting the people to rejoice in praising God, he maketh mention of those instruments which by God's commandment were appointed in the old Law, but under Christ the use thereof is abolished in the Church. If by this phrase, appointed by God's commandment in the old Law, be meant, that the use of these instruments was any part of the Ceremonial Law, given by God to Moses (in which only the abolishing of it in the Christian Church can be founded with any appearance of reason) it already appears that there is no truth in this: For as this practice of praising God with the assistance of instrumental as well as vocal music is found to be ancienter than the giving of the Law in Sinai, (much more than of the ceremonies in God's service either in the Tabernacle or Temple) being related of Miriam the prophetess, the sister of Aaron, Exod. 15.20. that to celebrate the delivery out of Egypt, to Moses' song, took a timbrel in her hand, and the women went out after her with timbrels and with dances; so the appointment of it in God's service cannot by the scripture be deduced from any higher original than that of David, according to that of 2 Chron. 29.26. which expresseth the instruments to have been ordained by David. The appointment, I say, or prescript command; for as to the practice of it, we have an earlier example and instance of that 1 Sam. 10.5. where the company of prophets are met by Saul, coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp before them, while they prophesied, or sang praises to God. And another yet earlier I mentioned, that of Miriam and her maidens. And indeed the universal usage among all the nations that we read of, gives us cause much rather to assign it a place in the natural Religion which the common light of Reason directed all civilised Nations to, in attributing honour to God, than to number it among the ceremonies of the Mosaical Law. Homer, one of the ancientest heathen writers that we have, gives a sufficient account of the usage of the Greeks in celebrating the praises of the Gods and Heroes upon the Harp; and after him nothing more frequent than the mention of the Paeans, Dithyrambicks, Choriambics, Pythaulae, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Bacchus, the Phrygian way of service unto Cybele with the Drum, the Egyptians to Isis with the Timbrel or Sistrum. Of the more Eastern practice the third of Daniel is sufficient testimony, where the sound of the Cornet, Flute, Harp, Sackbut, Psaltery, Dulcimer, and all kinds of Music are used in the worship of their Idol-Gods, v. 5. As for the Western or Roman, Music was so great an ingredient in their Religion, that in the first Ages of that state, before they had learned and received in to their own the rites of the nations they conquered, the Tibicines had a College or Corporation among them; and when upon a disobligation they left the City, the Senate addressed a solemn Embassy to them to bring them back, and at their return courted them with the donation of all the privileges they desired. By all this it appears how little affinity to truth there is in that observation, which made Church-music a piece of abrogated Judaisme, it being no part of the Law given by Moses, and so great a part of the Religion of those to whose rites the Mosaical oeconomy was most contrary; and yet so far also from being defamed by the Idolatrous heathens using of it, that the Prophets among the Jews practised it, Miriam celebrated the deliverance from Egypt with it in the presence of Moses, and David solemnly ordained and endowed it, (and from him the rest of the Kings of Judah) in the Tabernacle and the Temple. Which appointment of David's although I suppose it not so far to be extended as to lay an obligation on all Christians in all their services to use this solemnity of instrumental Music, David's practices being not thus obligatory to us, nor his appointment reaching all Christians; yet 1. neither is there any reason deducible from hence to persuade us, that these Instruments taken in to assist in God's service either than were, or now are, unlawful on that account, because they were not commanded by God, but appointed by David: for it being evident that David was both a Prophet and a King, the former (if not the latter of these alone) enabled and qualified him to ordain ceremonies in God's service, as is visible in his numbering the age of the Levites, 1 Chron. 23.27. otherwise than Moses had appointed, v. 3. and Numb. 4.3. and by his design to build God a Temple not commanded (but after forbidden) and yet his design of doing it approved by God. And 2. the motives which recommended the use thereof to David and his successors after him, being not shadows of things to come (which therefore by the presence of the substance, the coming of Christ, are abolished) but reasons of equal efficacy now, and before, and in his time, viz. the propriety of those sounds to express and add to the solemnity of rejoicing, to enliven and stir up dull, and to compose irregular affections, to raise and inflame devotion, to transport into holy ecstasies, and this, as Boethius tells us, by virtue of the answerableness of the notes in Music to those observed by nature in the temper of the body, which makes a well-composed harmony, a moral at least, if not even a natural instrument to work changes in humane affections, and if the Music be designed with Judgement, and with respect to the present occasions, that change must in reason be to the better, and not to the worse. On these premises, I say, the least that can be inferred is, that if we only consider Church-music as a suitable attendant on Divine Service, it is no more abrogated by the Gospel, than prostration of the body in prayer, setting apart Festival Solemnities, making Oblations, building Oratories, and the like; and 2. if we join to this the consideration of the particular uses of it, then unless we have none of these wants which Music is proper to supply, the Use may now as reasonably be retained in the Church (and that for other parts of God's Service as well as that one of laud's and Magnificats, from the examples of Asa and Jehoshaphat forementioned) as it was introduced into God's Service in, and before the Temple. Yet when I say it may, I do not assume it must: When by the consent (in a manner) of all mankind I discern it looked on as an agreeable attendant and ornament of natural Religion, I do not yet esteem it either as any the least part of the Substance, or so much as a necessary rite of Divine Service, but place it in the classis of those things which, when they are seasonably and decently and reverently used, express our honour to the Deity. 'Tis most certain, I may speak the praises of God without the addition either of Instrumental or even of Vocal Music; and so I know we may pray, and not in a Church or consecrated place, and without the lowliest posture of the body, that of prostration. Yet it will as little be doubted upon Christian Principles, or those which are common to all Religion, but, as these, so that, when it is (by the Piety of Governors, or without, so it be not against, their commands) superinduced, it will with good propriety fill up the solemnity and honorary respect, and so (though abstracted from the forementioned accessary advantages) maintain, against all rational opposition, the decency of retaining it in the Church of Christ. 3. To say still, after all this, that it is abolished in the Christian Church, and neither to show where, nor to tender any analogy or parity of reason by which that may (with some probability at least) be inferred, but having untruly suggested, that it was appointed by God in the Old Law, on that undue suggestion only, without the least tender of farther proof, to dictate magisterially that it is abolished, what is this but the fallacy in Logic of begging the Question, and no small degree of the sin of dogmatizing, as far from the methods of Reason, as the purity or liberty of the Gospel? Especially when the Apostle under the New Testament, by prescribing Psalms and Hymns and spiritual Songs, Col. 3.16. which three words are observed to comprise all the sorts of Songs and Psalms mentioned among the Jews in the Old Testament (of the last of which those very Geneva-Annotations say, that they are peculiar and artificious songs, made fuller of music) and by the addition of singing, and making melody (the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably referring to 
‖ The Psaltery is a known Instrument among the Hebrews, to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer.  Instrumental, as the former to Vocal Music) seems so far from the least unkindness to the Music customary in the Temple, that he rather recommends it on fit occasions to the Christians. Nor can there be any reason rendered, either Christian or Moral, why vocal Music should be commanded under the Gospel, and yet instrumental forbidden; or why Songs more than ordinarily artificious, and fuller of Music, being in the Genevan judgement prescribed, should yet be interdicted the additional use of the Harp or Organ, or any other sort of grave, solemn, and most esteemed musical Instruments, to accompany, and either assist, or adorn them. A more rational enquiry it would be, whether when the holy anointing oil, wherewith the Tabernacle was anointed, was not to be used for secular purposes under the severest penalty, Exod. 30.33. such Instruments, 1. so solemnly appointed, and thereby in a manner consecrated by David the holy Psalmist, and 2. honoured by the usage of the Temple, and also the Christian Church, be not in some degree debased, if not profaned, by being forbidden their Original proper Use, and employed to uses most contrary.  
HOSANNAH, HALLELUJAH.    
THE END.   

An Index of the Words and Phrases explained in the Annotations.  

A   Ps. Ver. Pag. c. ABide 49 12 146 2 Abjects 35 15 108 1 Above the heavens 148 4 403 1 Abundantly utter 145 7 3●6 1 Accept 20 3 65 1 his Acts 103 7 290 1 Add iniquity 69 27 197 2 deaf Adder 58 4 169 2 Adversity 35 15 107 2 Aethiopia 87 4 247 1 Affliction 22 24 74 1 Afflictions 132 1 372 1 Afraid 18 45 59 2 mine Age 39 5 120 1 Ajieleth Shahar 22 Tit. 71 1 Alamoth 46 Tit. 137 1 Alike 33 15 102 2 keep Alive 22 29 74 1 to All 145 9 396 1 All the judgements 119 13 351 2 Altaschith 57 Tit. 168 1 evil Angels 78 49 226 1 Angels food 78 25 225 1 Anointed 92 10 267 1 105 15 300 1 Answered 801 7 234 1 Appeareth before God 84 6 242 2 holy Arm 98 1 279 1 Arrows 76 3 216 1 Arrows of the mighty 120 3 358 2 of Asaph 73 Tit. 205 1 Ashamed 6 10 20 2 eaten Ashes like bread 102 9 287 1 gone Aside 14 3 42 1 Assembly of Saints 89 6 254 2 Awake 17 15 53 2 57 8 168 1 Awake early 57 8 168 2 when I Awake I am still with thee 139 17 385 2 thou Awakest 33 20 208 2 stand in Awe 4 4 16 2 Axes. 74 5 211 2 
B  Baal Peor 106 28 308 1 valley of Bacha 84 6 241 2 make them turn their Backs 21 11 68 2 the Band 119 61 353 1 Bands in their death 73 4 205 1 set up our Banners 20 5 65 2 Bashan 68 15 193 2 green Bay Tree 37 35 115 1 the Beast 147 9 401 1 wild Beasts 50 11 150 2 Beauty 39 11 120 2 49 14 147 1 Beauty of holiness 29 2 89 1 110 3 321 2 Because 107 17 312 2 Because of truth 45 4 135 2 Before thee 119 168 357 2 Beginning of wisdom 111 10 325 2 Begotten 2 7 8 2 Behaved 35 14 107 2 131 2 371 1 Belch 59 7 173 1 Bend their Bows 64 3 128 1 Beset me 139 5 383 1 Billows 42 7 128 2 Bind with cords to the horns 118 27 338 1 Bind his Princes 105 22 301 1 Blessed are 2 12 12 1 Blessed be the Lord 41 13 125 1 Blessed in him 72 17 202 2 Blessed of him 37 222 114 2 Blesseth 10 3 32 1 Boast 44 8 132 2 my Bones 6 2 20 1 Book 40 7 123 2 139 16 384 2 Book of the living 69 28 197 2 Book of Psalms   1 2 Borders 78 54 226 1 out of thy Bosom 74 11 211 2 a Bottle in the smoke 119 83 354 1 dealt Bountifully 13 6 41 1 119 17 351 2 Bow down 17 11 52 1 carrying Bows 78 9 224 1 a Bowing wall 62 3 179 1 Branches 104 12 295 1 the Breach 106 23 307 2 Bread of tears 80 5 230 1 Break 2 9 10 1 119 20 351 2 Break my head 141 5 388 2 Breathe out cruelty 27 12 85 2 Bridegroom coming out of his chambe 19 4 63 2 Broken 18 34 59 1 Brook of the way 110 7 322 2 Brought forth 105 30 302 2 horn to Bud 132 17 373 2 Build the house 127 1 366 1 strong Bulls 22 12 73 1 bones are Burnt up 102 3 286 1 thy Burden 55 22 164 1 
C  maketh the storm a Calm 107 29 313 1 maketh the hinds to Calf 29 9 90 2 his word Came 105 19 301 1 Cared for my soul 142 4 390 1 Carriest them away 90 5 259 2 Carved work 74 5 211 1 Cast down 37 24 114 2 Cast out 44 2 132 1 Catch 109 11 318 2 Caterpillar 78 46 225 2 without a Cause 25 3 80 1 goodly Cedar-trees 80 10 230 2 Chamber 104 3 294 1 no Changes 55 19 163 2 Chariot 46 9 138 2 Chariots 68 17 194 1 Charmers 58 5 170 1 Chastiseth 94 10 270 1 Cheekbone 3 7 14 1 sitteth between the Cherubims 99 1 280 1 Chief joy 137 6 379 2 Chief Musician 4 Tit. 15 1 Chosen 89 19 255 2 Clap their hands 98 8 279 1 Cleannesses of my hands 18 20 57 2 Clear 51 4 152 1 Cleave 74 15 212 2 Clouds 57 10 168 2 Cloudy pillar 99 7 280 2 Come down 18 9 57 2 shall Come 50 3 149 1 Lest they Come near unto thee 32 9 99 1 Comfort 71 21 199 2 Commandments are sure 111 7 325 1 Commit 37 5 113 2 Compact together 122 3 361 1 in Company 55 14 163 1 Compass thine altar 26 6 83 1 Compassest 139 3 383 1 Compasseth 73 6 207 1 Conceived in sin 51 5 153 2 Condemn his soul 109 31 319 2 Coneys 104 18 295 2 Congregation 1 5 5 1 75 2 214 1 thy Congregation 68 10 192 2 Consume as smoke 37 20 114 1 Consumed me 119 139 356 2 in Continuance 139 16 384 2 Cords 2 3 8 1 Corner stones 144 12 394 1 Corrupt 73 8 207 1 Corruption 16 10 48 1 Coucheth 10 10 34 1 Covered me in 139 13 384 1 Counsel 1 1 4 1 their Counsel 68 27 194 2 given me Counsel 16 7 47 2 take Counsel 2 2 7 2 my Countenance 42 11 129 2 light of thy Countenance 44 3 132 1 rebuke of thy Countenance 80 15 231 2 Creeping 104 25 296 1 Crieth 72 12 202 1 Crieth out 84 3 241 1 Cup 11 6 37 2 16 5 46 2 Cup of salvation 116 13 333 2 Curiously wrought 139 15 384 2 that are Cursed 119 21 352 1 Cursing 10 7 33 2 Curtain 104 2 293 1 Cush the Benjamite 7 Tit. 22 2 Cut off 76 12 217 2 90 10 261 2 
D  how many are the days 119 84 354 1 Dancing 30 11 95 1 Dark saying 49 5 145 1 into Darkness 88 18 250 2 Daughter of Zion 9 14 30 2 Dead 88 10 250 2 Deadly enemies 17 9 51 2 Deaf Adder 58 4 169 2 Deal bountifully 13 6 41 1 119 17 351 2 issues from Death 68 20 194 1 unto Death 48 14 143 1 Declare 75 1 214 1 Decree 2 7 8 1 Dedication 30 Tit. 94 1 Deep 42 7 128 1 Degrees 120 Tit. 358 1 Delight 94 19 270 2 Delighted 22 8 73 1 Delivered 81 6 233 2 Desert 28 4 87 2 102 6 286 2 the Desire 145 16 396 1 Desires 140 8 387 1 Desolate 25 16 81 1 shall be Desolate 34 12 104 2 unto perpetual Desolations 74 3 211 1 Destroy 74 8 211 2 would Destroy 69 4 197 1 art to be Destroyed 137 8 379 2 the Destroyer 17 4 51 1 to Destruction 90 3 259 2 Destructions 9 6 30 1 Dew of Hermon 133 3 374 1 Dew of thy youth 110 3 321 2 Disappoint 17 13 52 2 Dissemblers 26 4 82 2 Divide Sichem 60 6 176 2 that he hath Done this 22 31 74 2 Doth 1 3 5 1 Doorkeeper 84 11 242 2 Door of my lips 141 3 388 1 Draw 28 3 87 1 Dream 126 1 364 1 Dross 119 119 355 2 favour the Dust thereof 102 14 288 1 Dwell 5 4 19 1 23 6 75 2 37 3 113 1 Dwelleth on high 113 5 328 1 Dwelling 90 1 258 1 Dwelling-place 52 5 159 2 
E  youth renewed like the Eagles 103 5 290 1 Early 101 8 284 2 right Early 46 5 183 1 rise up Early 127 2 366 1 in the Earth 72 16 202 2 form the Earth 90 2 259 1 are at Ease 123 4 362 2 East 75 6 214 2 East-wind 48 7 140 2 unto the End 119 33 352 2 come to an End 7 9 24 1 End of all perfection 119 96 355 1 Endor 83 10 238 1 Enemies 139 20 385 2 Entrance of thy word 119 13● 356 2 before Ephraim 80 2 230 1 Ephrata 132 6 372 2 mine Equal 55 13 103 1 Escape 56 7 160 2 in an Even place 26 12 83 2 Evening Sacrifice 141 2 388 1 an Evil disease 41 8 125 1 Evil speaker 140 11 387 2 Exact upon him 80 22 256 1 Exalt themselves 140 8 387 1 is Exalted 118 16 337 2 mine Eve hath seen his desire 54 7 160 2 
F  the Face 34 16 104 1 seek thy Face 24 6 77 2 Faileth of fatness 109 24 319 1 to thy Faithfulness 89 8 254 2 Fall 9 3 29 2 63 10 181 1 that I might Fall 118 13 337 2 make their tongue to Fall 64 8 182 2 Famous 74 5 211 1 Fat 37 20 114 1 Fat as grease 119 70 353 2 Fatness 109 24 319 1 go to the generation of his Fathers 49 19 147 2 Fear not 64 4 182 1 Fear was on every side 31 13 96 1 thy Fear 90 11 261 2 devoted to thy Fear 119 38 352 2 put them in Fear 9 20 30 2 in great Fear 14 5 42 1 they shall Fear 72 5 201 1 with Fear 2 11 10 1 the earth Feared 76 8 216 2 that thou mayst be Feared 130 4 369 1 Feast-day 81 3 238 1 in Feasts 35 16 108 1 Fed 37 3 113 1 Feel the thorns 58 9 171 1 lift up thy Feet 74 3 210 1 Few men in number 105 12 300 1 days be Few 109 8 318 1 seek till thou Find none 10 15 34 2 17 3 50 2 Fine gold 19 10 64 2 Finest wheat 81 16 234 2 Fire brimstone 11 6 37 2 Firmament 19 1 61 1 Firmament of his power 150 1 406 1 Firr-trees 104 17 295 2 Flattereth 36 2 110 1 Flee away 55 6 162 1 90 10 261 1 the Flood 29 10 90 2 Fly apace 68 12 193 1 divers sorts of Flies 78 45 225 2 Follow it 94 1● 27● ● their Folly 49 13 146 2 not turn to Folly 85 8 246 1 Fools 107 17 312 2 Footsteps 58 10 171 2 89 51 256 2 139 5 383 1 For 102 9 287 1 118 12 337 1 For I shall 10 6 33 1 For so 127 2 366 2 For ever 37 28 114 2 66 7 187 2 For ever, O Lord, 119 89 354 2 For evermore 18 50 60 1 Forget her cunning 137 5 379 1 Forgiven the iniquity 85 2 246 1 Former 89 49 256 1 Forsake 138 8 381 2 Foundation 87 1 247 1 Foundations 11 3 37 1 portion for Foxes 63 10 181 2 Free 88 5 250 1 Freely sacrifice 54 6 160 1 Fret 37 7 114 1 From the Lord 121 2 360 1 Frost 78 47 225 2 a Froward heart 101 4 284 2 Fruitful vine 128 3 367 1 Full of children 17 14 53 1 right hand Full of righteousness 48 10 142 2 Fullness 89 11 254 2 Furrows 65 10 185 1 Further not 140 8 387 1 
G  Gate 69 12 197 1 127 5 366 2 ye Gates 24 7 77 2 Gather 39 6 120 2 56 6 166 2 Gathered together for war 140 2 386 1 Gebal 83 7 237 2 Gentleness 18 35 59 1 Gilead 60 7 176 2 Gittith 8 Tit. 26 1 Given to thee 120 3 358 1 make his praise Glorious 66 2 186 1 Glory 16 9 47 2 30 12 95 2 106 20 307 1 my Glory into 4 2 16 1 with Glory 73 24 208 2 Glory ye 105 3 300 1 God 56 4 164 2 my God 22 2 71 2 meat from God 104 21 295 2 Gods 82 1 235 1 86 8 245 2 97 7 277 1 138 1 380 1 Godly 4 3 16 1 Go in 71 16 199 2 Going out and coming in 121 8 360 2 fine Gold 19 10 64 2 Good 69 18 197 1 104 28 296 2 Good judgement 119 66 353 2 a Good matter 45 1 135 1 Goodness 16 2 45 2 my Goodness 16 2 45 2 Govern 67 4 187 1 as Grass 90 5 259 2 Grave 49 14 146 2 Graves mouth 141 7 389 2 Great 117 2 334 2 Grievous 10 5 33 1 Groweth up 90 5 260 1 128 3 367 1 Grudge 59 15 174 2 Guide thee 32 8 99 1 
H  Habitation of thy house 26 8 83 2 Habitation of thy throne 89 14 255 1 97 2 277 1 Hagarenes 83 6 237 2 Half their days 55 23 164 2 thy Hand 17 14 52 2 lift up thy Hand 106 26 308 1 thy right Hand 17 7 51 2 110 5 322 2 my soul is in my Hand 119 109 355 2 found their Hands 76 5 216 1 Hand breadth 39 5 120 1 Handful 72 16 202 1 Happy 146 5 399 1 Harps 43 4 130 2 my Haste 31 22 96 2 soul Hateth 11 5 37 2 as an Heap 33 7 91 2 on Heaps 79 1 228 1 Heapeth up 39 6 120 1 haste Herd me 22 21 74 1 Herd of it at Ephrata 132 6 372 2 Hear me 4 1 16 1 Hear us 20 9 66 1 Harkening 103 20 290 2 my Heart 27 8 85 1 in the Heart 45 5 135 2 Hearts 84 5 241 1 say in their Hearts 35 25 108 2 Heathens 10 16 35 2 the Heavens 57 10 168 2 68 4 192 1 96 11 276 1 113 5 328 1 Heavens of Heavens 148 4 403 1 by taking Heed 119 9 350 2 iniquity of my Heels 49 5 145 2 Hell 16 10 48 1 Heman the Ezrahite 88 Tit. 249 1 Hermon 89 12 255 1 dew of Hermon 133 3 347 1 Hermonites 42 6 128 1 Hid treasure 17 14 53 1 Hidden ones 83 3 237 1 to Hide me 143 9 392 1 High hill 68 15 193 2 low and High 49 2 145 1 High places 18 33 58 2 to the Hills 121 2 360 1 maketh the Hinds to calve 29 9 90 2 Hold up my goings 17 5 51 1 have Holpen 83 8 237 2 Holy 145 17 397 1 for I am Holy 86 2 245 1 beauties of Holiness 110 3 321 2 Honourable woman 45 9 136 2 Horn of David 132 17 373 2 mine Horn shalt thou exalt 92 10 267 2 Horns of the Altar 118 27 338 2 Horrible pit 40 2 127 1 keep House 113 9 328 2 Houses 83 12 238 1 to his own Hurt 15 4 44 1 
I  O Jacob 24 6 77 1 Jah 68 4 192 1 Idols 96 5 274 1 115 4 331 1 Jehovah 83 18 239 2 If ye will 95 7 272 1 Image 73 20 208 2 Imagine mischief 62 3 179 1 substance yet Imperfect 139 16 384 2 Enclosed 17 10 51 2 22 16 73 2 Inditing 45 1 135 1 my Infirmity 77 10 219 2 Inhabitest 22 4 72 1 Inheritance 78 55 226 2 Iniquity 18 23 58 1 31 10 96 1 former Iniquities 79 8 228 1 Enlarge my heart 119 32 352 1 Instructed 2 10 10 1 16 7 47 1 Instrument of ten strings 33 2 91 1 Integrity 25 21 81 2 Intended evil 21 11 68 1 Inward parts 51 6 157 2 exceeding Joy 43 4 130 1 sacrifices of Joy 27 6 85 1 be Joyful 98 8 279 2 Joyful sound 89 15 255 1 out of Joint 22 14 73 1 laid in Irons 105 18 300 2 Ishmaelites 83 6 237 2 Issues from death 68 20 134 1 Judge 75 7 214 2 135 14 376 1 their Judges 141 6 389 1 when thou Judgest 51 4 153 1 executed Judgement 106 30 308 1 good Judgement 119 66 353 2 thrones of Judgement 122 5 361 2 coals of Juniper 120 4 358 2 Justice 89 14 255 1 do Justice 82 3 235 2 
K  Kadesh 29 8 90 1 Keep 119 1 350 1 shalt keep them 12 7 39 1 Kiss the son 2 12 11 1 I Know it not 35 15 108 1 Knewest my path 142 3 390 1 let him be Known 79 10 228 2 
L  to Labour 144 14 394 1 Lamp 132 17 373 2 Lawgiver 60 7 177 1 Leanness 106 15 306 2 Leannoth 88 Tit. 249 1 Leap 68 16 194 1 Leapt 18 29 58 1 Leave not 141 8 389 2 Lebanon 29 6 89 2 Jest if thou 28 1 87 1 Let me not wander 119 10 351 1 Let the words 19 14 64 2 Let them 35 4 107 1 Leviathan 74 14 211 2 104 26 296 1 their Life 78 50 226 1 in this Life 17 14 53 1 Lift up 4 6 17 2 102 10 287 2 Lift up thy feet 74 3 210 1 Lift up your heads 24 7 77 2 my hands will I Lift up 119 48 353 1 Lift up his soul 24 4 77 1 Lifted up his hand 106 26 308 1 Light 97 11 278 2 the Light 74 16 212 2 Light of thy countenance 44 3 132 1 Lighten mine eyes 13 3 40 1 Like as a Lion 17 12 52 1 thy Likeness 17 15 53 2 their Line 19 3 62 1 Lines 16 6 47 1 Lions roar after their prey 104 21 296 2 young Lions 34 10 104 1 shoot out the Lip 22 7 72 2 as long as I Live 116 2 333 1 that I may Live 119 17 351 2 Living 58 9 171 2 book of the Living 69 28 197 2 land of the Living 27 13 86 2 Loathsome disease 38 7 118 2 as the Locust 109 23 319 1 Loins 38 7 118 1 Longeth 63 1 180 1 Look unto the hand 123 2 362 1 Lord 56 4 165 2 96 10 275 1 110 5 322 2 my Lord 110 1 321 1 Lot 16 5 46 2 children of Lot 83 8 237 2 I Love the Lord 116 1 333 1 song of Loves 45 Tit. 135 1 Loving kindness 107 43 313 2 Low and high 49 2 145 1 Lust 78 18 225 1 my Lying down 139 3 383 1 
M  Mad against me 102 8 286 2 Magnified thy word 138 2 381 1 Mahalath 53 Tit. 159 1 Maintainest my lot 16 5 46 2 Make me to go 119 35 352 2 Make mention 87 4 246 2 Maketh my feet 18 33 58 2 this Man 87 4 247 1 what is Man 144 3 393 1 given in Marriage 78 63 226 2 Marvellous things 98 1 279 1 Maschil 32 Tit. 98 1 Meat from God 104 21 295 2 Meditation 5 1 19 1 Melt away 112 10 327 2 Melteth 119 28 352 1 Men 73 5 207 1 the Men 17 1● 53 1 Mercy 85 10 246 2 Merciful 145 17 397 2 Mesech 120 5 358 2 Michtam 16 Tit. 45 1 Mighty 89 19 255 2 ye Mighty 29 1 89 1 82 1 235 1 89 6 254 1 Mischievous things 38 12 118 2 my Moisture 32 4 98 1 a Moment 30 5 94 2 a M●th 39 11 120 2 my Mountain 30 7 94 2 Mountains 114 4 329 2 Mountains round about Jerusalem 125 2 364 1 go up by the Mountains 104 8 294 2 sin of their Mouth 59 12 174 2 thy Mouth 103 5 289 1 breath in their Mouths 135 17 377 2 with the Multitude 42 4 122 2 Muth-Labben 9 Tit. 28 1 my God 22 2 71 2 
N  whose Name is Jehovah 83 18 237 2 Nations 117 1 334 1 Neginoth 4 Tit. 16 1 Nehiloth 5 Tit. 18 1 a Net in a pit 35 7 107 1 New moon 81 3 233 1 by Night 91 5 264 1 Night watches 119 148 356 2 Nobleses 83 11 238 1 Not unto us 115 1 331 1 for Nought 44 12 132 2 the Numbers 71 15 199 1 
O  Of him 104 34 296 2 Offend 73 15 208 1 119 165 357 1 fresh Oil 92 10 207 2 mine ear hast thou Opened 40 6 127 1 Oracle 28 2 87 1 set a wicked man Over him 109 6 117 2 Outgoings 65 8 184 1 Owl 102 6 286 2 
P  like high Palaces 78 69 226 2 Pantss 42 1 127 1 Passed 37 36 115 2 his Pasture 95 7 272 1 Pastures 65 13 185 2 Paths 65 11 185 2 enemies of Peace 120 6 359 2 People 107 32 313 1 thy People 110 3 321 1 Perfect 18 32 58 2 Perfect that which concerneth me 138 8 381 2 end of all Perfection 119 96 355 1 Perish from the way 2 12 11 2 Persecute 10 2 32 1 arrows against the Persecutors 7 13 24 2 Pierced 22 15 73 2 Pit 35 7 107 1 proud have digged Pits 119 85 354 2 Play 104 26 296 2 at his Pleasure 105 22 301 1 the Plowers Ploughed upon 129 3 368 1 Pluck it out 74 11 211 2 rain filleth the Pools 84 6 243 1 Portion of their cup 11 6 38 2 Possessed my reins 139 13 384 1 Posterity 109 13 319 1 Pots 58 9 171 1 68 13 193 1 great Power 37 35 115 1 Power for ever 66 7 187 2 thy Power 110 3 321 1 Practice wicked works 141 4 388 1 Praise 56 4 165 2 God of my Praise 109 1 117 1 Praise the Lord 106 Tit. 306 1 111 1 324 1 worthy to be Praised 18 3 57 1 his Prayer become sin 109 7 318 1 Preparedst room 80 9 230 1 Presence 31 20 96 2 Presumptuous sins 19 13 64 2 Preserveth 31 23 97 1 Preventest 21 2 68 1 Precious seed 126 6 365 2 Precious in the sight 116 15 333 2 Priests 99 6 280 2 Privily set 10 8 33 2 Promotion 75 6 214 2 Proud 119 85 354 2 123 4 362 2 Proud heart 101 5 284 2 Proud waters 124 5 363 1 Provisions 132 15 373 1 a Psalm 3 Tit. 12 1 take a Psalm 81 2 233 1 those that Published it 68 11 192 2 Puffeth 12 5 38 1 Pure 19 8 64 1 I am purposed 17 3 50 2 Putteth away 119 119 355 2 
Q  Quench 104 11 295 1 Quenched 118 12 336 1 
R  Rage 2 1 7 1 Rahab 87 4 247 1 Ran 77 2 219 1 they Rebelled not 105 28 301 2 Rebellious 78 8 224 1 Rebuke 68 30 194 2 Rebuke of thy countenance 80 16 231 2 Receive me 49 15 147 2 Reckoned up 40 5 127 1 they Reel 107 27 313 1 Reins 16 7 47 1 Rejoice on every side 65 12 185 2 Remember 20 3 65 1 20 7 66 1 42 4 127 1 bring to Remembrance 38 Tit. 117 1 to be Remembered 111 4 325 1 Repent himself 135 14 377 1 Reproach 57 3 168 1 79 12 228 2 a Reproach of men 22 6 72 2 Request of his lips 21 2 68 1 Rest 37 7 114 1 Restrein 76 10 216 2 Return 73 10 207 2 Returned 60 Tit. 176 1 for a Reward 40 15 123 2 Rewarded 7 4 23 1 Rideth upon the heavens 68 4 192 1 Right 135 14 376 1 Right, O God, 17 1 50 1 Right hand 17 7 51 2 98 1 279 1 144 8 394 2 Right hand of falsehood Ib.    Righteous 37 25 114 2 145 17 397 2 Righteousness 17 15 53 2 24 5 77 1 48 10 142 2 72 3 201 1 85 10 246 2 119 123 356 1 143 1 391 1 unto Righteousness 94 15 270 2 counted to him for Righteousness 106 31 308 2 Rivers 1 3 4 2 74 15 212 2 my Roaring 22 1 73 2 Rock 18 1 57 1 Rock of my salvation 89 26 356 1 stony Rock 81 18 234 2 the Rod 74 2 210 1 their Rulers 68 27 104 2 Run continually 58 7 170 1 Runneth over 23 5 75 1 
S  Sabbath 92 Tit. 267 2 Sacrifice 118 27 338 1 Salmon 68 14 193 2 Salvation 132 16 373 1 cup of Salvation 116 13 333 2 Sanctuary 63 2 181 1 114 2 329 1 134 2 375 1 Save, Lord, 20 9 66 1 Scattered 92 9 267 1 Sea 65 5 184 1 at the Sea 106 7 306 1 wide Sea 104 25 296 1 Seat 1 1 4 1 the Secret 81 7 233 2 Secret of thy presence 31 20 96 2 See his desire 112 8 327 1 Seek 10 4 32 2 Seek thy face 24 6 77 2 Seek till thou find none 10 15 34 2 Seize 55 15 163 2 Selah 3 2 13 2 he Set 19 4 63 1 Set themselves 2 2 7 1 Shall yield 67 6 188 1 Shame 40 15 123 2 Shapen in iniquity 51 5 153 2 bindeth Sheaves 129 6 368 2 Shechem 60 6 176 2 like Sheep 49 14 146 2 Shields of the earth 47 9 139 2 Shiggaion 7 Tit. 22 1 cast out my Shoe 60 8 177 1 Shoshannim 45 Tit. 135 1 Shot out 18 14 57 2 Shouteth 78 65 226 2 Shushan 60 Tit. 176 1 Signs 105 27 301 2 for Signs 74 4 211 1 Silence 50 3 150 1 83 1 237 1 Silent 22 2 72 1 31 17 96 2 his prayer become Sin 109 7 318 1 Sinai 68 8 192 1 68 17 194 1 Sing 104 12 295 1 147 7 401 1 beautiful for Situation 48 2 141 1 evil shall Slay 34 21 104 2 Slay them not 59 11 174 1 as a Sleep 90 5 259 2 Slept their Sleep 76 5 216 1 Slide 26 1 82 1 in the Smoke 119 83 354 1 like Smoke 102 3 286 1 Smother than butter 55 21 163 2 Snail 58 8 170 2 Snares 38 12 118 2 white as Snow 68 14 193 2 Solitary 68 6 192 1 Solitary way 107 4 312 1 Son 2 7 8 2 Soon forgot 106 13 306 1 Sore 38 11 118 2 my Sore ran 77 2 219 1 Sore pained 55 4 162 1 Sorrows 16 4 46 1 18 5 57 1 be Sorry 38 18 118 2 Sought out 111 2 324 1 Soul 105 18 300 2 my Soul 57 4 168 1 69 10 197 1 my Soul is in my hand 119 109 355 2 Soul hateth 11 5 37 2 poured out my Soul 42 4 127 1 South 89 12 254 2 107 3 312 1 126 4 365 1 Spoke unadvisedly 106 33 308 2 Speak 115 7 331 2 Speak against thee wickedly 139 20 385 2 there is no Speech 19 3 62 1 Spirit 32 2 98 1 Spoiling 35 12 107 2 Stand in the house of the Lord 134 1 375 1 Standing 82 1 235 1 Stick fast 38 2 117 2 be Still 76 8 216 2 the Stone 118 22 337 2 take pleasure in her Stones 102 14 287 2 Stop the way 35 3 107 1 Strange God 81 9 234 2 Strange language 114 1 329 1 Strange children 144 7 394 1 Stranger 109 11 318 2 in our Streets 144 14 394 2 Strength 78 51 226 1 96 7 275 1 his Strength 59 9 173 1 105 4 300 1 Strength of his head 60 7 176 2 by reason of Strength 90 10 261 1 saving Strength 28 8 88 1 Strengthen 27 14 86 1 a Strong man 19 5 63 2 madest Strong for thyself 80 15 231 2 Stubble before the wind 83 13 239 1 Stubborn 78 8 224 1 Stumbled 27 2 85 1 Submit 18 44 59 1 as long as the Sun 72 17 202 2 for the Sun 19 4 63 2 Commandments are sure 111 7 325 1 Surely 131 2 371 1 Surety 119 122 356 1 Swallow me up 56 1 165 2 Sweareth 63 11 181 2 Sweet counsel 55 14 163 1 thy Sword 17 13 52 2 
T  Tabernacle 19 4 63 1 Tabor 89 12 255 1 Take a Psalm 81 2 233 1 as a Tale 90 9 206 1 they Talk 69 26 197 2 Tarshish 48 7 142 1 Teach his Senators 105 22 301 2 they did Tear me 35 15 108 1 Teeth 58 6 170 1 Terrible things 65 5 184 1 Testimony of Israel 122 4 361 1 That I may live 119 17 351 2 They have made 45 8 136 2 Thick trees 74 5 211 1 Thorns 58 9 171 1 Though ye have 68 13 193 1 Thought 48 9 142 2 vain Thoughts 119 113 355 2 thy Thoughts 139 17 385 1 twenty Thousand 68 17 194 1 Thousands of Angels Ib.    Threescore years 90 10 260 2 Thy throne 45 6 136 1 Thy way 5 5 19 2 bring hither the Timbrel 81 2 235 1 a Time when thou mayst be found 32 6 98 2 Time for thee, Lord, to 119 126 356 1 my Times 31 15 96 2 Together 37 38 115 2 74 8 211 2 Took 56 Tit. 165 1 Tossed up and down 109 23 319 1 Toward 103 11 290 2 Tremble 99 1 280 1 119 120 356 1 Try 26 2 82 2 thou hast Tried me 17 3 50 1 Triumph 60 8 177 1 108 9 315 1 Troubled 38 6 118 1 77 3 219 1 Trumpet 150 3 406 1 Trust ●0 7 66 1 Trust thou 115 9 331 2 Trust in wealth 49 6 145 2 put their Trust 2 12 11 2 Truth 51 6 157 2 60 4 176 2 85 10 246 2 Turn aside 125 5 364 2 thou Turnest 90 3 259 1 thy Turtle 74 19 213 1 
V  Vagabonds 109 10 318 2 Vain thoughts 119 13 355 2 take thy name in Vain 139 20 385 2 Vanity 10 7 33 2 94 11 270 1 speak Vanity 144 8 393 2 lying Vanities 31 6 96 1 Verily 37 3 113 1 Vexed 6 2 20 1 Victory 98 1 279 1 Vilest 12 8 39 2 Villages 10 8 33 2 fruitful Vine 128 3 367 1 Vineyard 80 15 231 1 Violent 86 14 243 1 Visitest 65 9 184 2 Understand 107 43 313 2 with Understanding 47 7 139 1 Unite 86 11 245 2 Until 94 13 270 1 Unto righteousness 94 15 270 2 Voice 19 3 62 2 Voice of the Lord 29 3 89 1 in the Volume 40 7 123 2 with them that Uphold 54 4 160 1 Upright 111 1 324 1 Land of Uprightness 143 10 392 2 Utmost parts 2 8 9 2 abundantly Utter 155 7 396 1 Utterly 119 8 350 2 
W  Wait 37 7 114 1 Waits for 65 1 184 1 mine eyes Waking 77 4 219 1 Walk on every side 12 8 39 2 Walking 1 1 4 1 a Wall 18 29 58 2 a bowing Wall 62 3 179 1 let me not Wander 119 10 351 1 Warned 19 11 64 2 Wash his footsteps 58 10 171 2 Wash my hands in innocency 26 6 82 2 Washpot 60 6 176 2 Wasted us 137 3 379 1 Watch for the morning 130 6 369 2 night Watches 119 148 356 2 Water-spouts 42 7 128 2 standing Water 114 8 329 2 Water 65 10 185 1 Waters 73 10 207 2 Waves 42 7 128 2 made a way to 78 50 226 1 the Way 119 1 350 1 thy Way 5 5 19 2 wicked Way 139 24 385 2 Way everlasting Ib.    Ways of the Lord 138 5 381 2 Ways of them 84 5 241 1 Weakened 102 23 288 2 as a child that is Weaned 131 2 371 2 not We 100 3 282 2 mingled my drink with Weeping 102 9 287 1 Weigh 58 2 169 1 for their Welfare 69 22 197 1 Went with them 42 4 127 2 like a Wheel 83 13 238 2 When 65 9 184 2 78 34 225 1 When I consider 8 3 27 1 when the Wicked 92 7 267 1 W●de Sea 104 25 296 1 dwell in the Wilderness 72 9 202 1 people inhabiting the Wilderness 74 14 211 2 Willing 110 3 321 1 thou Wilt hear me 17 6 51 2 Wind 104 3 294 1 be Wise 2 10 10 1 Wise men 49 10 146 1 who is Wise, and will 107 43 313 1 beginning of Wisdom 111 10 325 2 behave myself Wisely 101 2 283 1 With them that uphold 54 4 160 1 Whither 1 3 4 2 Within thee 122 8 361 2 from the Womb 58 3 169 2 too Wonderful for me 139 6 383 2 a Wood 83 14 239 2 cut Wood upon the earth 141 7 389 2 fields of the Wood 132 6 372 2 his Word came 105 19 301 1 according to thy Word 119 9 351 1 magnified thy Word 138 2 381 1 Word of thy righteousness 119 123 356 1 their Words 19 3 62 2 to Work 119 126 356 1 a Worm 22 6 72 2 Wounds 38 5 117 2 Wrath of mine enemies 138 7 381 2 Wrath of man 76 10 217 1 remainder of Wrath Ib.    Wrest my words 56 5 166 1 when he Writeth up 87 6 247 2 Wrought gold 45 13 136 2 
Y  Your mountain 11 1 37 1 children of the Youth 127 4 366 2 dew of thy Youth 110 3 321 2 
Z  Zion 133 3 374 1 Zoan 78 12 224 2  

Places of the Old Testament incidentally explained.  

GEN.  Chap. Ver. Pag. Col. VI 11 29 1 X 6 274 1 XIV 19 384 1 22 353 1 XVIII 4 367 2 XLI 40 11 1 44 353 XLIX 14 193 1 
EXOD.  I 21 328 2 366 1 IV 16 136 1 XV 21 401 1 XIX 24 307 2 XXXII 32 272 1 XXXIII 13 290 2 18 
LEVIT.  XX 5 104 1 
DEUTER.  TWO 7 390 1 XI 10 4 2 XXV 7 197 1 XXXII 42 328 1 6 384 
JUDGE.  I 15 242 1 365 V 16 193 1 XII 3 355 2 XXI 15 307 2 
RUTH.  III 11 197 1 IV 11 328 2 VI 1 197 1 
1 SAM.  I 18 104 1 XIX 5 355 2 XXVIII 21 Ibid.  
2 SAM.  V 20 307 2 VII 11 328 2 VIII 13 176 1 XII 25 315 2 XV 20 162 1 XIX 10 150 1 
1 CHRON.  XVI 7 306 1 XVIII 12 176 1 
2 CHRON.  XXVI 21 250 1 
NEHEM.  IX 6 403 2 
HEST.  TWO 19 197 1 21 
JOB  XIII 14 355 2 XVI 14 307 2 XXI 33 163 1 XXXVIII 13 284 2 XL 15 401 2 XLI 29 296 2 
PROV.  XI 22 353 2 XIV 18 390 2 XXI 1 4 2 
ECCLES.  V 6 380 2 X 1 156 1 11 387 2 
CANT.  I 5 328 1 VIII 6 216 1 
ISAI.  IX 1   6 243 2 334 13 362 1 XIII 22 333 1 XVIII 1 247 2 XIX 11 224 2 13 XXI 14 68 1 XXVIII 16 306 2 XXXV 25 323 2 XL 31 260 1 290 XLI 4 160 1 XLIV 20 287 1 LIII 6 145 2 11 LVIII 6 206 1 LX 5 352 1 LXV 11 274 1 
JEREM.  TWO 8 274 1 IV 20 293 2 V 31 333 1 XLVI 15 73 1 
EZECH.  XIV 9 351 1 XXII 30 307 2 XXVI 20 392 1 XXIX 10 274 1 XXX 9 Ibid.  
HOSE.  VI 9 68 2 IX 4 230 1 XII 5 325 1 
AMOS.  IV 1 73 1 5 333 V 21 338 1 
OBAD.   12 333 1 
MICH.  I 16 260 1 VI 6 68 1 VII 17 59 2 
HAB.  TWO 4 113 2 III 7 328 1 
ZECHAR.  XI 17 274 1 
MAL.  TWO 3 338 1    

THE PROVERBS.  

CHAP. I.  
1. THE Proverbs of Solomon, the Son of David, King of Israel.  
Paraphrase. 1. This ensuing book was penned by that great and famous servant of God, King Solomon, that reigned over all the people of Israel, immediately after David his Father; and was endowed by God, in answer to his request, with a more eminent spirit of wisdom and knowledge, than ever was afforded to any mere man, 1 King. 3.12. And it is a Compilement or Collection of divine Sentences, 
‖ So the Arabic Interpreter expounds the word Proverbs.  documents, or instructions of life, taken from his meditation, and observation of all sorts of things in the world, and adapted to the uses of all sorts of men, and that they may the more sharply and lively affect them, be more gratefully received, and more easily retained, and make the deeper impression on their minds, they are many of them framed by way of parable, or comparison, or similitude; which as they have somewhat of obscurity in them, before they be explained, and when they are so, (the Cabinet opened, where the treasure is laid up) they are found to contain somewhat out of the common road, above vulgar observation; so by these advantages they may hope to gain the firmer rooting in the intelligent reader's heart; and continue to him ready at hand on all occasions, to guide and direct the actions of his life.  
2. To know wisdom and instruction, to perceive the words of understanding.  
Paraphrase. 2. And the proper aim designed by the Author, in collecting and publishing them, was to engage men's hearts to the study and practice of that which alone is true wisdom, the skill of regulating their lives, with that exactness, which may be acceptable in the sight of God, that great spiritual prudence, by which all our actions are to be managed and conducted, and withal to raise their understandings above an ordinary pitch, to comprehend obscure expressions that have especial weight and acuteness in them.  
3. To 
* learn, see ch. 9.9.  receive the 
† discipline or exercise of wit, or understanding, see note a  instruction of wisdom, justice, and judgement, and 
‖ rectitudes or probity.  equity.  
Paraphrase. 3. To persuade men effectually to take off their hearts from the empty grosser entertainments, or studies, or pursuits of the world, and to be vacant for these nobler employments, 1, exercising their faculties in finding out sublime conceptions. 2. Imbibing most profitable rules for the conducting their actions of all kinds, by measures of perfect justice and charity toward all they have to deal with, of impartial distribution of punishments and rewards in public judicatures, and of probity and uprightness in all their thoughts and enterprises.  
4. To give 
* cunning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (G●n. 3.1.) astu●i●, Lat. and so Chal. Syr. Arab.  subtlety to the simple, to the young man knowledge and 
† sagacity, or counsel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex●●g●i●.  discretion.  
Paraphrase. 4. The reading this book will be an armature to all facile, flexible, seducible persons, to young men especially, which want experience in affairs, and so are subject to be misled and ensnared. The precepts here scattered will infuse into such, a pious craft, an honest and necessary cunning, enable them to countermine the deceits and stratagems of Satan, and other seducers, render them more truly wise and sagacious to defend and secure themselves, than the subtlest machinators are to over reach them.  
5. A wise man will hear, and will increase learning, and a man of understanding shall attain unto wise 
‖ conduct, managery.  counsels.  
Paraphrase. 5. He that shall diligently study and be versed in them, will gain much knowledge, and approve himself to be a wise man in thus employing his time, and by help of the directions and rules that are here given, both Ethical and Political, for private men, and for Magistrates also, every considering person will arrive to a great proficiency of skill and dexterity, both in managing the affairs of his life, especially of his soul, moderating and ordering his affections, which is the prime piece of moral prudence, and also, if need be, for the governing of a Kingdom (the precepts of this wise Prince extending to that also.  
6. To understand a Proverb, and 
* elegant composure.  the interpretation, the words of the wise, and their 
† extraordinary, or excellent.  dark sayings.  
Paraphrase. 6. And so likewise will his study of this book bring him acquainted with the most elegant, acute, and profound composures which are any where to be met with, and teach him the understanding of them, (Thus various and manifold are the uses and advantages of the diligent studying of this book, if we can attain to the full importance of the severals contained in it.)  
7. The fear of the Lord is the beginning of knowledge; but fools despise wisdom, and instruction.  
Paraphrase. 7. And the first lesson I shall commend to you, is most worthy very great consideration, being of a signal importance to our whole spiritual well-being, and 'tis this, that all saving knowledge, as that includes practice, answerable to knowledge, an uniform persevering obedience to all the commands of God, is founded in true humility (that fear signifies that, see Annot. on Phil. 11. c.) and 
‖ the LXXII. over and above the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fr●m the original, add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, piety to God.  piety, and holy awe and reverence to God, and a tender fear to displease him, and a readiness to receive and embrace and lay up in an honest heart his word and his grace, whensoever it shall be revealed and afforded him. This is the only kindly temper of soil, where God's seed takes root, and abundantly fructifies, (and is itself a work not of nature, but of God's preparing and preventing graces, when they are successful and attain their desired effect in us) whereas folly, and pride, contumacy, and all manner of impiety go together. Those that are not (by God's preventing graces taking deep root in them) moulded into this humble, docible, pious temper, so as to be receptive of those good sober counsels (which God commends to them, and by his grace accompanies them, and promises and never fails to cooperate with them in all that effectually receive them, and traffic with them) but on the contrary, either resist or neglect, either vex and grieve, or, by not receiving and employing, scatter and quench these graces of his spirit, they never attain to true saving wisdom, but remain in the dregs and on the lees of their corrupt natural state of folly and sin, wherein they were born, daily adding to, and improving that original stock of wretchedness, by actual and habitual sins, wherein all impiety and (at least practical) Atheism consisteth.  
8. My Son, hear the instruction of thy Father, and forsake not the Law of thy Mother.  
Paraphrase. 8. To this purpose are the wholesome, and early advices and rules of direction, which parents give their children, on purpose to infuse into them betimes these seeds of all virtue; which benefit of a good education, with the early graces of God accompanying it, are the foresaid preventions of his spirit. And therefore if I were, as a Father to a dearest Son, to give thee one fundamental counsel, which should have a signal influence on all thy future weal, it should be this, that thou most humbly and obedientially receive, and perform what thy parents thus direct or command thee, and never forget or neglect or transgress their rules in any thing.  
9 For they shall be an ornament of grace unto thy head, and chains about thy neck.  
Paraphrase. 9 And to engage thee thereto, let me assure thee, this constant cheerful uniform obedience shall be so far from proving an ungrateful weight or burden to thee, that it shall be to thyself (as experience will teach thee) the most pleasurable employment, a yoke, but that a gracious one, Matth. 11.30. and in the sight of all men most comely, and ornamental above any other sort whether of natural or artificial beauty, 1 Pet. 3.4. and over and above most acceptable and rewardable in the sight of God, and so as far from being wearisome in any respect, as a royal 
* the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  crown is from being a pressure, or as a golden chain about the neck is from being a yoke or collar.  
10. My Son, if sinners entice thee, consent thou not.  
Paraphrase. 10. Of this sort of paternal advices or precepts, a first is, to beware and keep thyself from the seductions of wicked men. Great store of such trials of thy constancy thou shalt be sure to meet with, and there is but one armature can secure thee against them, a standing steady, and yielding no consent to any. If thou do thus, thou art as safe from the temptations of men, as he that resists the devil, is from being polluted by him; resist and they will fly from thee; thy not consenting, renders thee conqueror; but if thou yield, thou art ensnared and captivated.  
11. If they say, come with us, Let us lay wait for blood, let us lurk privily for the innocent without cause,  
12. Let us swallow them up alive, as the grave, and whole, as those that go down into the pit.  
Paraphrase. 11, 12. These enticements are of many sorts and kinds; I shall instance in one, by which thou mayst estimate the rest: Suppose a knot of bloody fellows, which fear nothing but the eyes of men, dread not the foulest commissions, if they can hope to keep them undiscovered, shall without any provocation, design the slaughter of innocent persons, and invite thee to 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII.  take part with them in it, promising to contrive it so secretly, that it shall not be discerned, either at the present, so as to prevent it, or afterwards, so as to avenge, or bring any peril on the actors, assuring thee, they have such ways to dispatch them, as shall leave no remainders or footsteps behind for discovery, any more than when the earth opens on a sudden, and swallows one up, and all that belongs to him, such therefore, as shall prevent all possibility of so much as pursuit, or 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LXXII.  enquiry after him, and so secure thee both of success, and of impunity (That this was a prediction of the crucifying Christ, is affirmed by St. Augustin de Civ. Dei, l. 17. c. 20. See Matth. 21.38.)  
13. We shall find all precious substance, we shall fill our houses with spoil.  
14. Cast in thy lot among us, 
* we will— or one purse shall be to us all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let us all have one purse.  
Paraphrase. 13, 14. Adding to the promise of perfect safety, assurance of rich spoils, such as will maintain you plentifully all your life after; and if you will but enter into the confederacy with them, vowing to allow you as great a share in the prey, as any of them.  
15. My Son, walk not thou in the way with them, refrain thy feet from their paths.  
Paraphrase. 15. When, I say, they shall thus have made their proposals to thee, and set them off with all possible advantages, to secure thy fears, and allure thy hopes; it still concerns thee most nearly to make good thy constancy, not to enter so much as party with them, to express thy utmost dislike, and abhorrence of them, to avoid their society, and remove far from them, to renounce all communion with them in such black courses.  
16. For their feet run to evil, and make haste to shed blood.  
Paraphrase. 16. If there were nothing else to deter thee from them, no fear of discovery, or punishment from men, yet the guilt of such a crimson crying sin, is enough to avert one of any tenderness, and give him a perfect horror and detestation of any fact to which that adheres, there being no burden apt to press down a conscience deeper than that of shedding innocent blood, Rom. 3.16.  
17. Surely in vain the net is spread in the sight of 
† every one that hath a wing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  any bird.  
Paraphrase. 17. Which he that considers, and can by any means possible get out of the confines of it, were more irrational than the silliest bird, should he permit himself to be thus ensnared in so hellish a guilt. For of a bird 'tis manifest, that be the net or toils never so cunningly and advantageously laid, yea and baited too, yet if that espy the net, it will not, by the enticements of the bait, be incited to run into it, (and there is no need of any quick sight to discern that, the net being much more grossly visible, than the bait, which is but a few scattered seeds, etc. very unvaluable, if they might be gained, and hardly discernible, as they lie on the ground) but will make use of the wing to fly from and escape that danger. And the like will every rational man do, when he is tempted to any such bloody act, which must bring that or the like horrid guilt upon him (which is visible enough to the bodily eye, much more visible than the advantages he can hope to acquire by it) and have any thing which may supply the place of a wing, (such is 1. prayer to God for his grace; 2. meditation of divine vengeance, of death, and hell, and judgement; 3. diversion to some better, at least to some other more innocent employment; and none so fit again for that turn, as prayer, which, if but as a diversion, hath a moral efficacy against temptations. 4. Constancy in resisting and not yielding any consent) some or all of these he may certainly make use of, and then, whatsoever the temptation be, it is frustrated and lost upon him, that is thus provided with an eye, and wing, and seeing and considering this danger makes use of any of these means to keep out of it.  
18. And they lay wait for their own blood, they lurk privily for their own lives.  
Paraphrase. 18. But beside this black guilt, forementioned, v. 16. the present vengeance which such designs are to expect, may seasonably deter all from joining with them; Their bloody enterprises generally rebound upon themselves, their machinations against other men's lives, will certainly cost them their own, it being seldom seen that men of blood escape present vengeance; or if they do, their impunity and prosperous impiety will but the more secure them of their sadder portion in another world.  
19 So are the ways of every one that is greedy of gain, which taketh away the life of the owners thereof.  
Paraphrase. 19 The same may be said of all other temptations, those especially of the world, all unlawful ways of increasing wealth, which worldlings make use of, they are so far from tending to the designed end of happiness here, that they are generally most treacherous, and ruinous to those that deal in them; either they undo them utterly, so doth oppression, and sacrilege, blast and melt all the former store; or bring them to shameful deaths, so do piracies, and robberies, and rebellions, etc. or else deprive them of all enjoyments and comforts of this life; so generally the covetous miser dares not diminish his heap, but consumes himself to increase that, and never receives any reward of all his drudgery, the richer he is, the less he enjoys of his plenty.  
20. Wisdom crieth without, she uttereth her voice in the streets.  
21. She crieth in the chief place of concourse, in the openings of the gates, in the city she uttereth her words, saying,  
Paraphrase. 20, 21. God's law, the rule of all righteousness, and foundation of all religion, hath many ways been proclaimed and promulgated in a most public manner, (but at length most solemnly by Jesus Christ descending from heaven on this very arrant to call home sinners to repentance) and the sum of its lessons is,  
22. How long ye simple ones will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge?  
Paraphrase. 22. To reprove and reproach the great madness of sinners, that still go on impenitent, unreformed, pronouncing it the utmost silliness, and atheisticalness, and professed opposition and defiance to light and grace, that they thus persist; and therefore far from having any of the benefit or excuse of ignorance, but in stead thereof, all the aggravations, and condemnation of loving darkness more than light, Jo. 3.19. because their deeds are evil; and they dread and vehemently avert being convinced or amended. Did not men let lose the reins to all inordinate, and irrational appetites, making bruitishness and perdition their choice, placing all their delight on such things as are most unsatisfactory, and yet most detestable, and scoffing at all others that accompany them not in all excess of riot, did they not hate piety without any temptation) and resolve never to taste the sweets of that gracious yoke, and so stand at the utmost distance of defiance and hostility with it, It were not imaginable they should thus hold out, unmoved and impregnable to all sober counsels.  
23. Turn you at my reproof, behold I will pour out my spirit unto you, I will make known my words unto you.  
Paraphrase. 23. If yet, after so many methods uneffectually used, they shall at length relent, and convert, and with sincere contrition and confession forsake their evil and ruinous course, upon the threats (and promises) which Christ brings into the world with him, and proclaims to the worst of sinners, to Pharisees, to Publicans, to Idolaters; they shall not only be accepted, the worst of them, upon these terms, but together with pardon for all that is past, he will give them the continued assistance of his spirit, that 
‖ So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scaturivit, refers to a fountain continually springing and flowing.  fountain (or seed) of grace, that shall flow continually to the supply of all their wants, and become a principle of new life and strength unto them; and then, by the practice of all holy duties, they shall arrive to that experimental knowledge of the divine transcendent excellency and desirableness of them, that they shall prefer them infinitely before all the empty joys that before they had courted so importunately.  
24. Because I have called and ye refused, I have stretched out my hand, and no man regarded,  
25. But ye have 
* frustrated  set at nought all my counsels, and would none of my reproof;  
26. I also will laugh at your calamity, I will mock when your fear cometh.  
Paraphrase. 24, 25, 26. And for those that go on continually in their impenitent course of sensuality, and to all the most importunate calls, and invitations, reprehensions, and denunciations of God by his Messengers, his Prophets, nay his own Son incarnate for this end, will afford no audience, or regard, but reject, and frustrate all his wisest, and most gracious and powerful methods, designed to work their reformation▪ they are by law of retaliation to expect from him to be neglected and scorned, reproached and frustrated in all their addresses and petitions for mercy, to be delivered up a prey and laughingstock to their enemies, especially to Satan, and find no relief or rescue at God's hands, when calamities or dangers come upon them.  
27. When your fear cometh as 
† tumult  desolation, and your destruction cometh as a whirlwind, when distress and anguish cometh upon you. 
‖ The Chaldee taking, in this word respect to be had more to the manner of coming, than of the thing said to come, renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies, suddenly, as likewise the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on a sudden, looking on it, it seems, as such, whether desolation, or tumult, or commotion, which on a sudden cometh or happeneth. The LXXII. also, etc.   
Paraphrase. 27. And these they are without question to expect, and the less beforehand they apprehend them, the more suddenly and frightfully, tumultuously and dismally they will seize them, as an army falling in upon the unprepared with an amazing noise, or a whirlwind that comes on a sudden, and carries all before it, giving them no space, or possibility to prevent them.  
28. Then shall they call upon me, but I will not answer, they shall 
* seek me, but—  seek me early, but they shall not find me.  
Paraphrase. 28. And then they that have held out against all God's importunities, shall find the sad effects of it; their miseries will set them a praying and importuning, when 'tis too late, and then it shall not avail; Those that have lived impenitent and obdurate, till judgements surprise them, the attrition, the confession, the sorrow or requests for pardon, which the sight of their present danger extort from them, cannot hope to be accepted by God, their former continued obstinacy manifesting, that it is not sincere contrition from which it flows.  
29. For that they hated knowledge, and did not choose the fear of the Lord.  
30. They would none of my counsel, they despised all my reproof.  
Paraphrase. 29, 30. For thus in the case set, it was discernible, that till these judgements surprised them, they continued to avert and hate piety, v. 22. rebelled and stood out obstinately against heaven, whilst God's proceedings were soft, though never so powerful, whilst he called, and advised, and instructed them, furnishing them with light, and strength, and all that was necessary, only leaving them the liberty of their choices, if they would use them so perversely to their mischief, setting life and death before them, and in a most friendly manner advising them to choose life, and the ways that lead to it, and to avoid and forsake the contrary; As long, I say, as God dealt thus treatably with them, they would never be brought to piety, but stood out unchanged against all his most powerful impressions, resisted and frustrated both the light and the grace, the advices and the reprehensions that were afforded them: And then, what acceptation could that, which was so far from voluntary, or chosen, these their extorted prayers, and cries and importunities, expect at God's hands? Had they been earlier, whilst the judgements were only impendent, and might then fitly have infused or occasioned sober counsels to them, they might have been deemed to have come from the heart, as sincere and durable; but having held out as long as they could, and coming in only when they could hold out no longer, God that sees this, cannot be imagined to be atoned with such a forced hypocritical change.  
31. Therefore they shall eat of the fruit of their own way, and be filled with their own devices.  
Paraphrase. 31. And then it is most just, that they should not be denied, but granted their own choices, that having the option of life and death, of piety and impiety, blessing and cursing set before them, with sufficient instruction and strength, to choose and attain the one, and to avert and escape the other, if they will still resist, and deny their own mercy, and whilst their time of choice lasteth, obstinately persist in the ways of death, 'tis agreeable to all rules of the mildest tribunals, (with which nothing is deemed injurious that is willed, or called upon a man by his own deliberate choice) that they that do thus, should finally fall under the eternal wrath of God, which they would not timely prevent, and so be more than filled, even glutted with their own choices, come to that sad end, to which they so eagerly posted, and then (though not till then) find cause to retract and repent, when they begin to taste the bitterer part, to reap the fruits, and receive the just rewards of their own ways and works.  
32. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.  
Paraphrase. 32. Thus nothing but their own perverse obstinacy, than which there can be no greater folly, is to be accused for the ruin of those that perish; God earnestly desired and endeavoured their reformation and salvation, but they would not be rescued. If any thing on God's part contributed toward it, it was his long-suffering and mercy, which occasionally increased (as in Pharaoh) their obduration: And this is of all others the most irrational folly and madness, that the very blessings of heaven should enhance their hell, and the tranquillity and preservations of God afforded them, should become so noxious in their hands, as to be used for weapons to offend God, and so mortally wound their own souls.  
33. But whoso hearkeneth to me shall dwell safely, and shall be quiet from fear of evil.  
Paraphrase. 33. Yet thus it is with all that reject the admonitions, and frustrate the methods of heaven, as every obstinate impenitent sinner finally doth: whereas every faithful obedient servant of Christ, shall by his spirit be furnished with sufficient strength to secure him against all danger of temptations, and be either delivered from, or supported under them, and so hath the privilege of living cheerfully and comfortably and 
* so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in hope, LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chald.  fiducially, need never fear being forsaken by God, as long as he continues careful to keep close to him; and then there is no enemy beside himself that can ever harm him. As for any secular infortunities or miscarriages, that can befall such a man, as he hath not the privilege of exemption from them, so he hath an armature that shall fortify him against the evil of them, a superiority of mind, that keeps him from being concerned in such things, at least, an acquiescence in the wisdom of God's choices, who sees these best for him, to take off his heart from any thing so gross or transitory, as all worldly felicities are, and so in all these he is more than conqueror by the instructions and assistance of Christ, that eternal uncreated Wisdom.  

Annotations on Chap. I.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Words of understanding] The peculiar importance of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is fit to be considered, it is literally enough rendered words of understanding, or intelligent words, as that signifies, speeches that have some weight, or depth of understanding in them; Castalio hath excellently paraphrased it by scite dicta, things acutely and finely said, that have some special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sublimity or sharpness in them, which none but piercing judgements will presently reach and comprehend. Such were those which the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (by which the LXXII. here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proverbs) conceptions that either in themselves, or in the figurative, and parabolical, or poetical expressions, by which they are veiled, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beside, or out of the way, or road, such as the Son of Sirach, Ecclus. 39.2. styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sayings of famous men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subtleties of parables, and again v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secrets of proverbs, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, riddles of parables. And in this notion it will be the fitter for the use which is assigned it in this place, viz. to make up the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proverbs, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the former verse, and in the title of the book, and in the beginning of the 10th chapter. For (as was showed on the 49th Psalm, Note b) that word signifies not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethical sentences, and instructions of life, be they never so plain, (as wickedness proceeds from the wicked, 1 Sam. 24.13. and the fear of God is the beginning of wisdom, here v. 6. and the like) but also, and more especially, the most acquaint, or sublime expressions, and poetical schemes: and the former of these are referred to in the former part of this verse, under the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisdom and discipline, or instruction; and so proportionably the latter are intimated by words of understanding, which though the LXXII. did not so fully express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that is rendered, words of prudence (which ordinarily signifies that great practical virtue) yet they abundantly repaired this defect in the next words, where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which we render the instruction of wisdom, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, versutias sermonum, subtleties, or cunnings of speech, or subtle cunning speeches, to which some ancient copies (that of Asulanus, and the Complut.) add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which as it is possible some Scribe may have inserted from Wised. 8.6. so 'tis not less probable that the author of that book took it from hence) solutions of riddles, i. e. of such dark resemblances as that of Samson's was, which he proposed to the Philistims, such as Pythagoras' Symbola, and such as are properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, parables, or similitudes, (as these are opposed to plain precepts, literally understood, such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were) of which sort especially are those which follow in the 10th chapter, and so forward, which accordingly begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered by the Latin parabolae, the parables of Solomon. By what hath been said, the whole third verse will be explained, in perfect analogy to the second, by observing only the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very frequent in Scripture (see Annot. on Matt. 7.6.) of reverting first to that which was last, and afterward to that which was first; For thus the second verse comprising the two sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proverbs, 1. the plain, but weighty Ethical Sentences or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without scheme or figure, 2. the figurative or poetical, or parabolical passages, the first by wisdom and instruction, the second by words of understanding; the third verse exactly accords to it, only inverting the order, 1. the instruction, or discipline, or exercise (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies) of understanding, or apprehension, or wit, or skill, (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to understand, to discern, to look about, signifies) Castalio here renders it ingenium, wit, ingeny, the Lexicographers solertia, attentio, ingenium, in which notion undoubtedly the LXXII. took it, and rendered it; those cunning or subtle speeches and solutions of riddles, which they express, being an eminent exercise of the wit, or apprehensive and intellective faculty. 2. justice, judgement and equity, under those three words comprehending all sorts of Ethical Precepts, 1. those that concern just dealing between man and man, yea and mercifulness also (so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justice, see Note on Matt. 1. g) 2. those that concern public distribution of justice (so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for which the Chaldee and Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to judge, or give sentence, to rule, or administer justice, and so the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement, of which see Annot. on Matt. 23. f) 3. those that concern the universal conduct of every man's life (so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rectitude, probity, uprightness, sincerity of heart and actions, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be straight, plain, honest, approved, acceptable in the sight of God and man, which therefore the Chaldee and Syriack express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, going straight forward.) All these three the LXXII. express rather paraphrastically, than by literal rendering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to understand true justice, and to straighten or rectify judgement, the first and the third they put together into true justice, the second they explain by making straight, or right judgement, yet this also, (as their manner is) with some aspect on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rectitudes, to which their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath affinity. In this the vulgar departs from them, adhering literally to the Original; only for rectitudes, or probity (as Castalio most fully renders the last word) they have aequitatem, equity, which looks more on public judicature, and so is not so proper for the third place, having been contained before in the second. In proportion to the two grand heads or sorts of Proverbs, the Ethical Precepts, and the acute, or deep Sayings, the three ensuing verses also, 4, 5, 6. will be interpreted, as appears in the Paraphrase, the fourth and fifth belonging to practical wisdom or prudence, and the sixth to the understanding of hard sayings, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. Wise Counsels] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bind, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rope, and also the mast of a ship, and thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying the mariners art in governing a ship, and so more generally the skill of managing, or conducting, whether kingdoms, or any other affairs. In which notion the ancient Interpreters here generally understand it, the Chaldee and Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, government, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in Hiphil they use for governing, ordering, managing, and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin gubernacula, and the Arabic accords, and this may be either the more public, the skill of ruling, if need be, a whole kingdom, in reference to the judgement preceding, v. 3. or else more private, that of every particular man, in subduing and regulating passions, managing all the affairs of life; and to both these great uses these Proverbs have a propriety, as will appear in the sequel.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. The interpretation] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems here to be mistaken. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cavillatus est, deriding or scoffing, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a good sense, to compose, or dispose, or express any thing, and so to interpret, and so the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Lexicographers is rendered interpres, advocatus, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interpretatio here, but that not in our ordinary notion of interpreting for explaining a difficulty, but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which Aquila here useth) doth in oratory, and so in the title of Demetrius Phalerius' book, signify eloquence, so here it is used for any elegant, whether rhetorical or poetical composure. So Ecclus. 47.17. having mentioned Solomon's odes and proverbs and parables, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the regions admired thee, in, or for thy eloquence. Thus 'tis evident the LXXII. understood it here, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dark speech. So Symmachus, who hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a problem, or hard question. So the Syriack and Chaldee, who both render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard, wonderful, and though the Interpreter of the Chaldee render that interpretationem, yet that must be in the sense that now I speak of, else that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most contrary to it, noting obscurity only, and not explicating of obscurities, and so the Syriack is rendered parabolas, parables, and the Arabic peregrinos sermons, strange speeches; agreeably the Interlinear reads facundiam, eloquence, and so it best agrees with the other three expressions, before, and after it, in this verse, proverbs, words of the wise, and dark sayings, for the last of which the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, riddles, and so the Chaldee and Syriack. The word both in Hebrew and in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to speak obscurely and acutely, is of affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, novavit, and from thence nova dixit, speaking new things, so as a new song, frequently in the Psalms, is that which is above vulgar, or ordinary, and nova carmina in Virgil, Eclog. iii Pollio & ipse facit nova carmina, rare or excellent lines.  
V. 7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Beginning] The double meaning of this word, 1. for the first in order of time. 2. for the most excellent, hath been showed Annot. on Psal. 61. f, where we had this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or sentence, lightly varied; There, the fear of the Lord is the beginning of wisdom, as here of knowledge. There, comparing it with Job 28.28. the fear of the Lord that is wisdom, and to depart from evil is understanding, (and Prov. 9.10. the fear of the Lord is the beginning of wisdom, and the knowledge of the holy is understanding) the latter notion seemed the most proper: But here, the latter part of the verse seems to determine it to the former; for as the fools in the latter part are directly opposed to those that have the fear of the Lord, by fools meaning Godless men, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impious, the LXXII. read, having in the former part farther explained the fear of the Lord by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, piety toward God) so must their despising, or setting at nought (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII.) wisdom and instruction, be interpreted so as to continue the opposition, and be contradistinct to the beginning of knowledge; whence the result is, that as they that want that preparation, or foundation of piety, despise all superstructures of that kind, so in those that have it, it is the foundation (and that we know is in order of time first laid) of all true saving knowledge and practice; according to which was the note of the Jewish Arab on Psal. 111.10. The first thing that wisdom gives in command is the fear of the Lord, and Ecclus. 1.14. To fear the Lord is the beginning of wisdom, and it was created with the faithful in the womb, referring expressly to the primacy in order of time; From whence ariseth that fundamental truth of Christian Divinity, exemplified in the parable of the sour by Christ, that the ground and immediate cause of the efficacy of grace in the hearts of some (and not of others) as also of their constancy and perseverance, (when others fall away upon temptations) is the preparation of the soil (wrought by God's preventing graces) the soft mellow temper of humility and piety, and probity of heart, in opposition to pride, and impiety, and unmortified passions, love of the world, etc. To which it is consequent, that those that are not thus qualified, the fool, or impious here (of whom the Psalmist saith, the ungodly is so proud that he careth not for God, and both Solomon and S. James, that God resisteth the proud, all such as are of that impious temper, when he gives grace, and more grace to the humble) should despise or set at nought wisdom and instruction, frustrate and evacuate all the methods that are used by God for their conversion and salvation. Which sense being preferred here, there will be place notwithstanding in the Psalmist, and Prov. 9.10. for the other notion, as Ecclus. 1. we see there is, where, after the words recited from v. 14. which refer to primacy of time, follows, v. 16. to fear the Lord is fullness of wisdom, etc. which is the height of the other notion. In the LXXII. their reading of this verse, there is a large addition inserted, for after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fear of the Lord is the beginning of wisdom, (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowledge, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisdom, as in the Psalm it was, and herein the Chaldee and Syriack, and Latin and Arabic agree with them, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisdom, etc.) they add from Psal. 111.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good understanding have all they that do it, and yet farther, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but piety toward God is the beginning of sense, or feeling, which is but their (or some others) scholion, as it were, or farther explication of the grand maxim, and then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but wisdom and discipline the wicked shall set at nought.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 17. In vain] The difficulties of this verse, which have caused the various interpretations of it, both among Jewish and Christian writers, seem all to depend on this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render in vain, and so they may be removed by explaining it. The word coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gratificatus est, hath a double signification, for as it excludes merit, so it excludes reward, the effect as well as the cause. As it excludes merit, so it is best rendered [without cause] and if a kindness be thus done [without cause] then 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gratuito, out of mere mercy, or favour; if any ill turn, then 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unjustly, which two, though they be as contrary as injustice and excessive mercy, yet among the Hellenists one is frequently taken for the other, see Psal. 35.19. and Jo. 15.25. they hated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not out of mere favour, but without any justice, or desert. As it excludes the effect or success, and so the reward of the action, that which the actor hath in his prospect, so 'tis most properly rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, frustra, in vain, without effect. And then the question is whether of these notions belongs to it; The Syriack seems to take it in the former sense, rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudulently, or perversely, or maliciously, and in this sense the Hebrew writers give various interpretations of it; which, because I cannot approve any of them, I recite not. For the Chaldee and Latin agree on the latter sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, frustra, in vain; and to that the context well accords, for having exhorted not to yield to the tempers, whatsoever the pretended advantages or baits are, he deters them, v. 16. by the great guilt of blood they shall incur by consenting; and farther, v. 18. by the danger that from this will divolve on their own lives, which being great and visible evils, and as such represented to them, this similitude taken from birds is very pertinent, which, when the net is spread, and baited for them, if they see the net, will fly away, and never be circumvented by the bait, and then all the fowler's arts are in vain; and so are the tempers fair promises ineffectual; any prudent man that sees what mischief the yielding will bring upon him, will be sure to fly from them. In the last place the Septuagint's rendering will deserve to be considered, who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for not unjustly the nets are spread for the winged creatures; where it will be hard either to give any account of the addition of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not] when, v. 11. the same word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is by them duly rendered [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unjustly] the direct contradictory to [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not unjustly] here, or of the sense or pertinency of the place, if it be so understood; Neither is it imaginable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is supposititious, crept in through error of Transcribers, both because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that follows, cannot be fit to begin a sentence, and because all Copies agree in the reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and because the Fathers in their citations generally read it thus, witness two for all, first 
* Edit. Ves●. p. 117.  S. Barnabas in his Epistle, § iv. and 2. 
† p. 155. ●  S. Cyril of Alexandria, on John i 11. The one thing that seems probable here, is, that the words were designed by the LXXII. by way of interrogation, the more strongly to affirm and assevere (as our English doth by surely) and then, as it is ordinary with the Hellenists to use one signification of the Hebrew, when it is equivocal, for another, so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unjustly, being taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in vain, the rendering will be clear, For are not the nets spread in vain for winged creatures? understanding and strongly intimating that undoubtedly they are. That the Fathers, which thus recite their words, thus read them, I am not able to affirm; But this is manifest, that they draw the very same conclusion from the verse, though perhaps another way, viz. that God having showed men the way of truth, and given them means to make use of it, may justly destroy them, if they shall go on in deeds of darkness, and that herein men are authors to themselves of all their sufferings. To this sense are the forementioned places in S. Barnabas and S. Cyril: In the Epistle of S. Barnabas it is thus introduced, and made use of; We have not the Greek, but the Latin lies thus, Supergratulari ergo debemus domino, quia & praeterita nobis ostendit, & sapientes fecit, & de futuris non sumus sine intellectu, dicit autem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hoc dicit quia juste peribit homo habens viam, veriratis scientiam, & se à via tenebrosa non continet, adhuc. We ought to be extremely thankful to the Lord, because he hath both showed us what is past, and made us wise, and concerning things to come we are not without understanding, whereto having added this Proverb, he presently gives this gloss of it, This he saith because the man shall justly perish who hath the [luminous] weigh, the knowledge of the truth, yet doth not contain himself from the dark way. And so S. Cyril, upon those words of S. John, This is condemnation, that light came into the world, etc. where he renders the cause of this their condemnation, from this verse in the Proverbs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and gives the reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for, saith he, they who, when they may be illuminated, had rather remain in darkness, how shall they not be deemed to determine mischief to themselves, and to be volunteers in suffering what they might avoid, if they had passed right judgement of things, and preferred light before the contrary, and that which is better before the worse: adding, that God hath left them free will, inclining this or that way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by their own bend, that so they might be capable of praise and punishment for good or ill doing, according to that of Isa. 1. If ye be willing and obedient ye shall eat the good things of the earth, etc. by all which it is manifest, that he thus understood and appealed to this Proverb, as a testimony that light might be made use of to repel and avoid temptations, and that the justice of our condemnation proceeded from our neglecting to make use of it, and so, that the power given to men by God, together with light, or knowledge of duty, as the wing joined to the eye, were sufficient, if made use of, to secure men against snares, though they were never so cunningly baited; which as it is the very importance of this verse, which I have pitched on, so can it with no propriety agree to the words cited from the LXXII. unless they be read interrogatively, and being so read, they are most commodious to bear all the stress that he lays upon them, and to found that great piece of christian divinity, that they to whom God hath revealed his will, are by the conjunction of his grace to his word, enabled to resist temptations, have means afforded them to get out of snares, (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or escaping, which St. Paul saith God will give together with the temptation) and that hereon virtue and vice, all that is rewardable and punishable, and the whole judgement 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 virtue consisting in the diligent exercise of this power, (whereby also 'tis improved) and all mortal sin in the neglect of it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 20. Wisdom] The Hebrew is literally wisdoms in the plural, but with a verb following in the singular; And there is no signal notation in that, only an Hebrew poetical elegance; when it is said of Her, she crieth, and uttereth her voice, etc. that gives wisdom the notion of a person, that cries and makes proclamation, and that as publicly as is possible, (so the places assigned to her crying signify, see Note g.) The only difficulty to be explained will be, what is the full notion of wisdom here, which will also have an influence on this whole book, the precepts whereof are all parts of this proclamation of wisdom. And 1. 'tis certain, that as wisdom is opposed to folly, and folly in sacred style, is all impiety, so wisdom is universal piety, or obedience of all sorts due unto God, and so the precepts of universal righteousness are the proclamations of wisdom. 2. As there have been divers ways of revealing God's law and will unto man, so there are divers notions of wisdom; the Jewish Interpreters herein have not guest amiss, that wisdom 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 wisdom of the Father, and in whom are hid all the treasures of wisdom, and knowledge, so Christ himself, together with his spirit, or divine grace, is most reasonably resolved to be contained under this style of wisdom, Sapientia quae Christus est, wisdom which is Christ, 
‖ Enarr. in Psal. 118. p. 468.  saith Hilary of this place, and his preaching foretold by wisdom'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 wisdom 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 determine to which of them it is most specially to be restrained 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 wisdom 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 sat 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 public 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 highways, where passengers go, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. in the goings out, or ways, of which 
* Enarr. in Psal. 118. p. 468.  saith St. Hilary, Quod nos in exitibus dicimus, Graecitas ex Hebraeo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transtulit, making this the literal rendering 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 
† p. 465.  (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, 
‖ Ibid.  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 signify 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 killed, 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 public revelation, and promulgation of these laws of wisdom; 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 rendered by frustrating, or voiding, or making unprofitable; so the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 a great fright of some sudden approaching danger, though not knowing what it is, they are less able to prepare for the averting it. The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a tempest, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, or with a tempest, and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a tempest. The LXXII. render this part of the period paraphrastically, but exactly to this sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and when a tumult comes suddenly upon you; and the Latin, cum irruerit repentina calamitas, when a sudden calamity breaks in, interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fear, by calamity, as v. 26. quod timebatis, what ye feared, where the LXXII. render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, destruction, which is the cause of fear, (and so fear is frequently taken for the thing feared, see Annot. on Luk. 1. q.) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by sudden or tumultuous. And this suggests an unanswerable argument, why it should not be rendered desolation, because that would be tautological, idem per idem, the fear annexed signifying the object of fear, desolation, or destruction. And just thus is the word used, ch. 3.25. where we render desolation of the wicked, but in the notion of tumult, best agreeing with the sudden fear, or danger precedent, the LXXII. therefore render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the violences of the wicked.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 28. Seek me early] It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the morning, and with relation to that, the Syriack and the vulgar Latin, and our English have rendered the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall come betimes, say the Syriack, mane consurgent, shall rise in the morning, the Latin, and seek early, in our English; But it is as vulgarly known, and granted that the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence that comes, signifies simply to seek, and that from thence the noun comes to signify the morning, because that is the time of seeking, what in the night had been lost, or could not be found. And then it is here to be considered, that the great guilt of those, which are here so severely punished, was, that they had not sought God in time, or early, and now only, when their destruction seized them, called and importuned him. Which makes it unreasonable to render it [seek him early] when 'tis so visible, that it was too late, that they sought him, and seeking and calling (we know) are words of the same importance, to note earnest, or diligent, or importunate prayer, and so are calling, and seeking here. The LXXII. therefore renders it simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked shall seek, and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall cry, and that they may do, when 'tis too late, and not obtain, many shall seek to enter, and shall not be able, many shall knock, and call, when the door is shut, and be rejected, which they should not, if they had been careful to do it more early. By this the same word, ch. 8.17. must be ruled, and so best rendered, those that seek me shall find me, proportionably to our Saviour's promise, ask and ye shall have, seek and ye shall find, and so the LXXII. read there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that seek me shall find, and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that seek.  
In this chapter beside those that have been noted, there are these signal variations of the LXXII. from the Hebrew. V. 11. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us lie in wait for the innocent without cause, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us unjustly hide the righteous man on, or in the earth, taking the ל for redundant, as oft it is, and then taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hiding, they paraphrase and expound it by hiding in the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as oft it is used.  
V. 12. Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and whole, as they that go down into the pit, they read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and let us take away their memory from the earth, merely as a paraphrase of the other.  
V. 14. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one purse shall be to us all, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us all have a common purse, and let there be one sachel to us, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative sense, as it is frequent, and adding the rest by way of explication.  
V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they shall lay wait for their blood, they shall lurk privily for their lives, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for they that partake of murder, treasure up evil things to themselves, but the eversion of wicked men is, or shall be evil. Merely by way of paraphrase.  
V. 19 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desiring again, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they commit unlawful things, expressing covetousness by that effect of it, which is set down before v. 11. and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall take or catch the soul of the owners thereof, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by wickedness they destroy their own soul, a clear paraphrase.  
V. 20. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, crieth, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is celebrated, but perhaps took it not in a passive sense, and then 'tis literal enough, wisdom singeth. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gives or lifts up her voice, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, useth freedom of speech, or boldness, which is no unfit paraphrase.  
V. 21. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the doors of the gates they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sits by, in the gates of the Noblemen, plainly taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the place of Judgement, Deut. 25.7. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uttereth her words, by way of paraphrase they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith confidently.  
V. 22. For how long, etc. they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As long as the innocent adhere or keep close to righteousness, they shall not be ashamed, but foolish men being desirous of contumely, becoming impious, have hated sense or understanding. Here 'tis plain they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how long, without an interrogation, and then it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as long as, Then they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good sense, not for foolish, and so simple, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, innocent: so they do, v. 4. and ch. 8.5. and ch. 14.15. and chap. 21.11. Next they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Hellenistick notion of that word, for being united to, adhering, which making an imperfect period, they supply the seeming Ellipsis, by understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall not be ashamed; And then the following words proceed currently enough: Then in the end of the verse where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is construed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they became liable to reprooss, they seem to have taken ת for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the suffix, which gives their sense, and shall return to, i. e. suffer rebukes. In the same verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ my spirit, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the speech of my breath, in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for breath, as that is the instrument of speech.  
V. 24. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye refused or would not, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye disobeyed, as the Alexandrian copy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye heeded not, fully to the sense.  
After v. 27. the LXXII. add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or when destruction comes to you, as a farther explication.  
V. 32. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the turning away of the simple shall slay them, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For, for that they have wronged the little ones, they shall be slain, merely upon the former mistake, v. 22. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies innocent simplicity, and thence taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an active sense, for subverting or wronging those innocents'. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prosperity, or tranquillity, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, examination. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be in peace, and quiet, and beside the use of that, for prosperity, it is sometimes taken for that stillness or peaceableness, which hath treachery under it; as when Joab, 2 Sam. 3.27. took Abner aside to speak with him quietly, or peaceably, it signifies insidiously, or treacherously, and the LXXII. there renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in treachery: So Dan. 8.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by deceit. In this sense they seem to have taken it here, in consequence to the former interpretation of subverting the simple or innocent, (to which the 11th verse might lead them) and then I suppose they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, treachery, because examinations of others are especially designed to that end, to entrap them whom they examine.    

CHAP. II.  
1. MY Son, if thou wilt receive my words, and hide my commandments with thee;  
2. So that thou incline thine ear unto wisdom, and apply thy heart to understanding,  
Paraphrase. 1, 2, 3, 4, 5. The advantages of piety being so considerable, what should avert any man from the vigorous pursuit of it? Sure, not that which perhaps is, (because nothing else can be) pretended, the difficulties of attaining it. For whether it be in relation to our understanding the rules of it, or to our practice of them, the difficulties are not such, but that we may, by God's help, which he is not backward to afford, be confident to overcome them. The whole matter may be referred to two heads, the same that were forementioned, ch. 1.7. first the fear of the Lord, as that signifies a pious, and humble, tender fear of displeasing him, and secondly, the knowledge of God, as that also includes an uniform practice, answerable to that knowledge; and toward each of these God fails not to contribute his part, to the first by his preventing, to the second by his illuminating, and exciting, and assisting grace: All that is demanded of us, is but to receive these, and faithfully to make use of them, to the purposes to which they are afforded. And our duty in this behalf is made up of four branches, 1. an humble pliableness to receive instruction when 'tis offered, together with a care to lay up what is thus received, for the direction of our lives; 2. a bending our studies that way, taking ourselves off from the grosser cogitations of the world, and flesh, and applying ourselves to the great concernments of our souls: 3. a constant earnest importunate petitioning of God, the fountain of all grace, for those illuminations and assistances, which our wants suggest, and our condition makes necessary for us: 4. an ardent affection and desire, and a vehement pursuit, animated therewith, such as is ordinarily found in men toward the gains and advantages of the world, when they will not be gotten otherwise; and aught in all reason to be much more vigorously employed in the gaining of this divine treasure. These he that wants, hath none to accuse but his own sloth, and great injustice, (God being not wanting to him, in his readiness to contribute sufficiently toward the acquiring of them.) And he that hath them, need never doubt, but he shall effectually attein what he so earnestly and sincerely pursues.  
3. Yea if thou criest after knowledge, and liftest up thy voice for understanding,  
4. If thou seekest her as silver, and searchest for her, as for hid treasures,  
5. Then shalt thou understand the fear of the Lord, and find the knowledge of God.  
6. For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding.  
Paraphrase. 6. For certainly God, to whom his petition is addressed, is abundantly able to furnish him. He is the unexhausted fountain of grace, revealing his will, the rule of piety, and assisting to the performance of it.  
7. He layeth up 
* substance for the upright, or sincere.  sound wisdom for the righteous, he is a buckler to them that walk 
† perfectly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without spot, Chald.  uprightly.  
Paraphrase. 7. And to those that sincerely make use of his preventing grace, receiving what he gives, and negotiating with it, he will give that abundance of assisting grace, that shall sufficiently enable them to walk acceptably before him; This is laid up for them, as riches in an inexhaustible treasure, and shall never fail to be seasonably dispensed to them, as they have need of it; God having promised to be the protector of those that keep close, and approve their obedience to him; and the most eminent part of that protection is to stand by them, and aid and support them in all their temptations.  
8. 
‖ to keep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII.  He keepeth the paths of judgement, and 
* he shall preserve, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  preserveth the way of his saints.  
Paraphrase. 8. To keep a strong and watchful guard over all those ways that he hath authorized men to walk in (such are the practices of all Christian virtues, exact justice, and charity, and mercy, and piety towards God) and consequently to secure them, as long as they shall continue steadfast, to those ways, and not wander out of them into blind paths of their own; And as he hath promised, so he is sure to perform; Those that adhere to him he will never fail to preserve in safety.  
9 Then shalt thou understand righteousness, and judgement, and 
† the rectitudes of every, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Syr.  equity, yea every good path.  
Paraphrase. 9 This then is the sure course (viz. diligence, prayer, etc.) to arrive to that experimental knowledge of all virtue, whether that of justice and charity, in private life, or uprightness in public administrations (see v. 3. and Note a) and to discern the agreeableness of exact walking (and of all virtuous practice) to the eternal laws of reason and Religion, that are planted in man's heart by God, and to become able to steer thy whole life by those excellent rules of all sorts, and never transgress any of them.  
10. When wisdom entereth into thy heart, and knowledge is pleasant unto thy soul;  
11. Discretion shall 
‖ keep a guard over thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  preserve thee, understanding shall keep thee.  
Paraphrase. 10, 11. And when by these closer and more intimate embraces, by the constant practice of virtue, and experience of the sweetness of it, (which at a distance is never discerned, wicked men knowing not what belongs to it) thou comest to esteem it as it really is, the most desirable, valuable, and even sensual pleasing course, (especially if compared with the unsatisfying empty joys, or rather vexations and burdens of the flesh and world) this very apprehension of it, if there were nothing else, will prove a consideration of great efficacy, a competent armature against all temptations, whensoever any the most specious, promising, sensual, or secular bait shall invite and solicit thee out of thy road of obedience, and adherence to the commands of God, thine own judgement will assure thee that it bids thee to thy loss, that by catching after that phasme or shadow of false pleasure, thou shalt deprive thyself of the most real, solid, and durable joys which are all made up in the constant exercises of all moral and Christian duties, humility, meekness, mercifulness, peaceableness, contentedness, temperance, purity, justice, etc. and are not to be found in the confines of the contrary vices, which beside the wounds and gratings of an accusing conscience, bring all manner of uneasiness and dissatisfactions along with them, nay even pains and torments after them. And this, one would think, should be sufficient to uphold and continue us unchanged in the ways of virtue, to fortify us against all such treacherous competitors, as come on purpose to rob, and waste, and undo, when they most pretend and undertake to gratify and oblige us,  
12. To deliver thee from the way of the evil man, from the man that speaketh 
* subversions (see Deut. 29.23.) or perversnesses, v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  froward things.  
Paraphrase. 12. To secure us from the snares that tempters are ready to lay for us, ch. 1.10. and keep us from imitating or associating with them in their unlawful destructive practices, designed to shed others blood, but generally redounding to their own mischief, bringing that on themselves which they projected against others, ch. 1.18, 19  
13. 
† The LXXII. here add the inter●ection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. O ye that leave, by may of exclama●i● 〈◊〉 expostulation.  Who leave the paths of uprightness to walk in the ways of darkness.  
Paraphrase. 13. Considering what a 
† The LXXII. here add the inter●ection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. O ye that leave, by may of exclama●i● 〈◊〉 expostultion.  strange irrational choice it must needs be to forsake what is so infinitely valuable and advantageous, in exchange for that which is so detestable and destructive, even the same that it would be to leave a direct lightsome way, that conducts to all bliss, for a melancholy gloomy crooked path, that leads to eternal misery.  
14. Who rejoice to do evil, and delight in the frowardness of the wicked.  
Paraphrase. 14. Can there be any thing so distant from right judgement, so contrary to all even humane measures, as to delight and take joy in doing things that are most detestable, without any intuition of gain or advantage by them, to place a felicity in affronting God and nature, and going on obstinately and imperswasibly in such abhorred fruitless courses, which, beside the pleasure of opposing all that is good, (which none but devils, one would think, should have taste of, or appetite to) have nothing else to recommend them to any man?  
15. Whose ways are crooked, and they 
‖ scornful, obstinate, perverse▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  froward in their paths.  
Paraphrase. 15. Were they not as crooked and distorted as their ways are, were not their hearts set wholly on opposing and despising of all that is good, and perversely bend never to hearken to any sober counsels, it were impossible they should thus like and love their wander and prevarications, such chargeable gainless variations from their duty.  
16. To deliver thee from the strange woman, even from the stranger which 
* smootheth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  flattereth with her words.  
Paraphrase. 16. The very same method will fortify thee against all other the most enticing ensnaring sins, particularly that of unlawful embraces; The virtue either of virginal or conjugal chastity is certainly so much more pleasant and desirable, than the liberties of various lust, be it recommended to thy fancy by never so many flattering and false colours, that thy own judgement and discretion, v. 11. is sufficient to arm thee against any such, be they never so insinuating, proposals.  
17. Which forsaketh the guide of her youth, and forgetteth the covenant of her God.  
Paraphrase. 17. Were there nothing but the breach of the conjugal faith and perjurious falseness that such commissions are guilty of, thi● were enough to avert any man from this sin with another man's wife; The adulteress is a most scandalous disloyal person▪ breaks through the greatest obligations both of duty and kindness, justice and gratitude to her lawful and tender husband's, and having entered into mutual sacramental bands, a most strict covenant to him, and vow to God of continuing her love and faith to him constant and undefiled, she most traitorously violateth all these obligations, and thou that joinest with her in the sin, art, beside thine own, guilty of all her falsenesses.  
18. For her house inclineth unto death, and her paths unto the dead.  
Paraphrase. 18. But beside the horribleness of the sin, the punishments which it must expect to meet with, may most reasonably deter any man from it; All the plagues and miseries of this world, and rottenness and wretched diseases and death, are the ordinary attendants of it; Whilst men are in pursuit of this sin it speaks them fair, v. 16. promises them pleasure at a distance, but they that are thus ensnared find ●n abyss of infelicities inseparably annexed to it.  
19 None that go unto her return again, neither take they hold of the paths of life.  
Paraphrase. 19 And beyond all, one curse attends this sin, that it is a kind of hell to them that are once engaged in it; As to him that is once in those chains of darkness, there is no possibility of returning to a capacity of any tolerable, much less happy life; so those that are any thing deeply immersed in this sin of adultery seldom ever get out of it again; Experience shows of such, how unsuccessful all calls of God (the most powerful methods of his grace and providence) are, to disentangle them, or to recover them to a life of sobriety and piety.  
20. That thou mayest walk in the way of good men, and keep the paths of the righteous.  
Paraphrase. 20. And as this prescribed method cannot doubt to be successful in fortifying thee against the temptations forementioned, so it will be abundantly sufficient to secure thy perseverance in all piety, by considering how much a more 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If they would have walked in good paths, they would have found the ways of righteousness smooth. LXXII.  easy, nay delectable joyous course it is, v. 10. than that which either the world or flesh can tempt thee to.  
21. For the upright shall dwell in the land, and the perfect shall remain in it.  
Paraphrase. 21. Piety having the promises even of this life, a lasting possession of comforts and felicities here, and a firm tenure in the providence of God, which hath the disposing of health and life itself, and will secure each of them to those that approve their sincerity to him in an unblamable course, as long as he shall see either of these to be really best for them.  
22. But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.  
Paraphrase. 22. Whereas excision and extirpation are the proper portion of wicked men, either by the hand of humane justice lighting upon them, or by the flying roll, the curse from God, which invisibly pursues them and their families till they are utterly rooted out; (the temporary prosperity of some wicked men being no real exception to the truth of this Aphorism.)  

Annotations on Chap. II.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. If thou criest] In this place the Chaldee hath an observable unexpected paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and shalt cry mother to understanding: The propriety of the paraphrase no otherwise founded in the text, than either that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if] is so near 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mother] or that crying, or calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to understanding, should refer to a child calling to, or after a mother, not ask any thing else but only the answer or presence of the mother. Parallel to this is the Apostle's phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calling father, a filial address of adherence, and dependence on God, seeking his favour and presence, or if it be but the kindness of a fatherly look towards them; and not only calling, but crying, (with the same passion that Esau did his father's blessing, when he lift up his voice and wept, and said, Bless me, even me also, O my Father) which, as it is an expression of fondness, and some impatience in the poor child, so it is a fit description of that vehement desire of grace or wisdom here, which is a special ingredient in piety.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. Sound wisdom] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from which the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but lightly changed, being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est, signifies essence, subsistence, any thing that really is, of what sort soever, as the context shall determine it. So Prov. 18.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every thing, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every occasion. So Job 5.12. they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, true, He disappointeth the devices of the crafty, so that their hands perform not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is true, or that which they designed to themselves, he taketh the wise in their own craftiness, i. e. all their enterprises miscarry, and are unsuccessful, and bring mischief upon themselves. Elsewhere they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, help, as Job 6.13. and so it agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my help, in the former part of that verse. So Job 12.13. with him is strength, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strength and power; Again Job 30.22. they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deliverance; and so here, and Prov. 8.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, safety, (which bears the best proportion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fortitude, which there is set answerable to it) but Prov. 3.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, counsel, to agree with discretion, that is joined with it. In most of these places, though not here, the Chaldee render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisdom, or somewhat the like, and from them our English seem to take their rendering, (either because they placed solidity, and subsistence, or persistence, only in that; or because by wisdom they meant the assistences of God's spirit, which is help and strength, and deliverance, and safety, and counsel to all that truly depend on that.) So in that difficult place, Mic. 6.9. The voice of the Lord crieth unto the city, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and essence or subsistence shall see thy name, the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Doctors shall fear thy name, for which the vulgar have salus erit, etc. deliverance shall be to those that fear thy name. By all this I suppose it appears, that this word is of a great latitude; and though as signifying essence and subsistence, it may proverbially denote true wisdom, which is most such, as most partaking of the divine being, and eternity, yet by the circumstances of the context, it will oft be reasonable to assign it other interpretations, and so here it will best accord with the buckler, that follows, and with analogy to the other forecited places, that it should be thought to signify help, or safety, or assistence, or deliverance, as a proof of his giving wisdom and grace in the former verse. The learned Castalio renders the place, probis profectum reservat, he reserves proficiency to the honest, according to that of our Saviour, resembling the honest heart to the good ground, where the seed thrives and brings forth most plentifully in the harvest; and this well agrees to one notion of the word which Kircher gives it, for successus, thriving, or good success: and thus it is very consonant to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rational importance of the place, where from the beginning of the Chapter he was showing that upon the use of those means, which every honest heart will apply itself to, diligence, and prayer, etc. true piety will certainly be had; of which this is then a perfect proof, for God will prosper, or give good success, and so growth and proficiency in piety, to all that are thus qualified, and will be a buckler to them to defend them from all assaults of danger. The Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that in Piel signifies both sustentavit and speravit, may note either help or hope; to the latter of which agrees the Hellenistical notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 11.1. and elsewhere, for confident expectation which is exactly answerable to the origination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to subsist, or be; When all is considered, the literal rendering may be the best, He layeth up substance for the righteous, (the Interlinear essentiam) as that is all one with true riches, by which that abundance of grace is expressed by Christ, which he hath promised to give to those that make use of the talon of preventing grace, which he gives them to negotiate with; and this contains in it all the other forementioned notions of help, and safety, and confidence, and preservation, and true wisdom, as that signifies the grace of Christ. What hath been said of this word, is also to be applied to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence it is derived, which is, chap. 8.21. used as a Noun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cause to inherit substance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being, subsistence, say the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many years, say the Chaldee, but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hope.  
In this Chapter there are these variations of the LXXII. from the Hebrew.  
After verse second there is this addition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but thou shalt apply it for instruction to thy son, i. e. apply thy heart to understanding for that end, to instruct thy son, merely as a gloss or explication of the phrase precedent.  
V. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the punctation seems to be taken for a verb, and so is rendered diriges, thou shalt direct, whereas taking it for a noun in the accusative case plural, it is exactly answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rectitudes, and then follows by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all good paths.  
V. 10. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be pleasant, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall seem good; merely a paraphrase, the pleasantness of wisdom being the apparent goodness to the soul.  
V. 12. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perversenesses they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nothing faithful, which is no unfit paraphrase.  
V. 13. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who leave, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O ye that leave] beginning a new period, and they seem to be moved thereto by the change of the number, the man that speaketh, v. 12. and here who leave] in the plural; But such changes of the number are ordinary in these Books.  
V. 15. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perverse in their paths] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their paths are crooked; An easy figure, by crookedness of paths, to signify the sins of those that walk in them.  
V. 16. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a strange woman, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a strait way; It is not easy to conjecture by what mistake, unless for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Having made this change, they proceed to alter the whole sense, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a strange woman which hath sweetened her words, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alien from a right mind, reading perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All this by connecting the beginning of this verse with the end of the former, (whereas it begins a new sense, in coherence with v. 12, etc.) for so after the mention of crooked paths, v. 15. they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to deliver thee, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to remove thee far, which being done, they thought it necessary to render that a strait way, from whence the crooked paths removed them. This being done, the Transcribers found it necessary to add at the end of this verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, son let not evil counsel apprehend thee] to support what follows in the Hebrew of the strange woman. (But these words are not found in many Greek Copies, and certainly were not in that from whence the Arabic translated.) In all this though the original sense of the strange woman be lost, yet another good sense, which the words bear not, is substituted in the stead of it. Symmachus' rendering is literal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a strange woman, from a stranger, whose words are smooth, or slippery, through which 'tis easy to fall.  
V. 17. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the guide, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doctrine, in consequence to their former change, when for the strange woman, they rendered evil counsel.  
V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the dead, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, near hades with the giants, (from the double notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the dead and for giants,) which seems to be two interpretations put together, or if not, the same word twice rendered.  
V. 19 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of life, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strait (which is the sense, though not the words, the strait paths being the paths of life,) adding moreover, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for they are not apprehended by the years of life] by way of paraphrase, to show the mutual dependence between strait paths and long life. 
א   
V. 20. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thou mayest walk, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for if they had walked, and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they had found, from the affinity betwixt finding and keeping.  
V. 22. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ways of the wicked, by way of paraphrase, and in consent with Psal. 1.6.    

CHAP. III.  
1. MY son, forget not my law, but let thine heart keep my commandments.  
Paraphrase. 1. There is nothing wherein I can express a more paternal kindness to any man, than by my most earnest advice, that he will be mindful of all the commands of God, and heartily set to the uniform constant practice and performance of them; The knowing or remembering his duty, will be far from an advantage or privilege to him, unless thereto be added a conscientious observance of it.  
2. For length of days, and long life, and peace shall they add to thee.  
Paraphrase. 2. And to engage thee to this, I can give thee all assurance from God, that (beside the endless advantages of another world) the promises of all the blessings of this life, shall be on this condition made good to thee; the prolonging of thy days here, and all manner of quiet, safety and prosperity accompanying it; not that no pious faithful servant of God shall ever fall under any afflictions in this world, (for there are many inestimable benefits of those changes sometimes, for which God sends them to those he loves best) but because in general observation, the most obedient pious persons, by God's special blessing on them, and by the very temper of Christian virtues, have a security of much greater worldly felicities (those which are truly such) than those which make use of any unlawful arts to gain, or increase, or continue the riches or honours of this world.  
3. Let not mercy and truth forsake thee, bind them about thy neck, write them upon the table of thy heart.  
4. 
* or And find favour, and provide good in—  So shalt thou find favour, and good understanding in the sight of God and man.  
Paraphrase. 3, 4. For example, there is no surer way to get the love and kindness of all, to be approved of, and highly esteemed both by God and man, than to keep close to the constant continual practice of all works of justice and mercy, and never to stray from them; never to meditate or attempt, much less to act the least injustice, to be guilty of the least deceit toward any, but to go about doing good to all, even to sinners and enemies, giving, and forgiving. This course never did, nor shall fail to gain a good reputation, and even veneration among men, and is also secured of the favour and rewards of God; And besides, that in the enjoying of these two, the main of the felicity of this life consists, they shall also be means of accumulating all other prosperities upon us; They whom all men love and revere, will be in least danger of being hurt by them, but on the contrary shall receive all aids and assistance from them, and they that have the favour of God, have therein a title to all auspicious influences of his providence, which are the only sure way to prosperity, here, and to all eternity.  
5. Trust in the Lord with all thy heart, and lean not to thine own understanding.  
6. In all thy ways acknowledge him, and he shall direct thy paths.  
Paraphrase. 5, 6. A second duty that I shall recommend to thee, on the same account, as a special ingredient in thy prosperities, is the reposing thy trust entirely and cordially on God, so as not to rely on thine own wisdom, contrivances, or artifices, to compass thy designs in this world, but to keep thyself to the ways and means which God affords thee, and approves of; and this beyond all worldly policies will secure thee of a most happy, and easy, and expedite passage through all the dangers of this life.  
7. Be not wise in thine own eyes, fear the Lord, and depart from evil.  
8. It shall be 
† medicine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  health to thy navel, and 
‖ moisting, suppling.  marrow to thy bones.  
Paraphrase. 7, 8. A third quality of the same form is humility, as that contains a very lowly opinion and conceit of ones self, Rom. 12.16. and withal a tender awe and reverence to God, and fear of displeasing him, a readiness to obey him in all he shall require of us, a conscientious abstaining from all sin, a conquest over the temptations of the world, or flesh, an uniform obedience, in opposition to that pride, and contumacy, and despising of God, which the Psalmist notes in the wicked, Psal. 10.4. And nothing can more contribute to thy prosperity bodily and ghostly, than this. Confident overweening persons run themselves into strange inconveniencies; but humility keeps men safe, makes them seek aid and help from others, and call constantly to God for that direction and assistance they stand in need of, and the rejecting and averting of all wicked proposals secures us from them, and neither the most sovereign medicines, nor the most plentiful provisions of all things conducible to the body, tending and cherishing it as the Gardener doth his ground with continual watering, can contribute more to the acquiring of health and strength and agility, and an athletic habit of body, than this one advantage of humility and conscientious exact walking contributes to all worldly good successes. As for ghostly health and strength, which come wholly from the grace and spirit of God, that is in especial manner promised to the humble and obedient, and withdrawn from the proud, or else repelled by them.  
9 Honour the Lord with thy substance, and with the first-fruits of all thine increase:  
10. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.  
Paraphrase. 9, 10. A fourth duty, that will tend extremely to the same end of advancing not only thy eternal but even thy secular interests, is a careful constant paying to God all that he hath, by any law required of thee, (and even by voluntary oblations exceeding that proportion which is strictly required) hereby acknowledging that all thou hast cometh to thee merely from his bounty, and is no way owing to thine own labour or subtlety, but merely to his blessing. Of this sort are the tithes and first-fruits, and all other payments among the Jews, due to the Temple, and the Priests, and other Officers of the Temple, (and in proportion, all that hath ever been consecrated to God or his service, in the Christian Church.) And of this sort also is the second tithing, part whereof was spent at the feasts, part assigned to the refreshing of the poor, fatherless, etc.) (so was the second tithing every third year, and so the glean of their harvest, etc.) and being given to them is acceptable as given to God, and so is much to the honour of God, and an act of acknowledgement and thanksgiving to him (answerable to which is setting apart some constant considerable proportion out of our revenues, or gains, for a stock of charity to our poor Christian brethren:) And if this duty be carefully, and liberally, and cheerfully performed, merely on design to bless and praise God, and to provide for those whom he hath appointed his proxies upon earth, to receive our works of piety and mercy, it shall be so far from lessening thy store, that it shall generally be a means of increasing it exceedingly Nothing shall more tend to the bringing down a blessing upon all thy undertake, and so to the enriching thee, than this, see Mal. 3.10. Whereas they that withhold what is thus due, much more they that sacrilegiously invade what is by others consecrated unto God, or that oppress the poor, are to expect nothing but blasts and improsperities, and beggary. It being ordinary for great estates, and whole families to be utterly wasted by these means, which yet according to worldly measures might expect to be most enriched and raised thereby.  
11. My Son, despise not the chastening of the Lord, neither be weary of his correction.  
12. For whom the Lord loveth he correcteth even as a father the son, 
‖ whom he accepteth.  in whom he delighteth.  
Paraphrase. 11, 12. It is true that every of these Aphorisms premised must be understood with a limitation, or condition, leaving place for some mixtures of the cross, which all men, in this valley of tears, as the punishment of sin, must sometimes expect, and pious men have no exemption from them; their greatest temporal felicities come with some allay or dash of afflictions, and persecutions, Mar. 10.40. When these come, then is the season of another sort of (Christian) virtues, patience, meekness, submission, not only to God's will, which may not be resisted, but also to his wisdom, who can and doth choose for us that which is absolutely best and most wholesome, (though at the present dolorous and unwelcome) and from that consideration ariseth also matter of refreshment and cheerfulness, so far at least, as that we be not discouraged in our course of piety, or any way tempted to slacken our zeal, or to discover the least weariness or despondency of mind on this occasion, (but rather to rejoice and be exceeding glad, Matth. 5.12.) And this thou wilt find no difficulty to do, if thou but consider that as all afflictions come from God, so they are not acts of hatred in him, but preparatives to his favour and reconciliation, punishments indeed for sin, but such as God in mercy inflicts here, that he may not condemn with the world; the very same that the corrections of a Father to a Son, designed only to his good, and are therefore generally most frequent to those Children, when they offend, whom the Parents love most tenderly; In them whatsoever is amiss (or any way improveable) the Parents excessive love makes them very desirous to amend it, and in Children correction is the most proper instrument of working that, and therefore they that are most loved are most chastened, and though they had offended, yet having corrected them, the Father receives them into favour again; and so it is with those whom God loves most tenderly.  
13. Happy is the man that findeth wisdom, and the man that getteth understanding.  
14. For the merchandise thereof is better than the merchandise of silver, and the 
* inc●m●, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gain thereof than fine gold.  
15. She is more precious than rubies, and all the things thou canst desire, are not to be compared to her.  
Paraphrase. 13, 14, 15. By these advantages of piety, in these so many premised instances, (to which many more might be added) it appears, how unvaluable a possession it is, and what a rich acquisition and treasure that grace (by which feeble corrupt nature may be heightened and enabled to live after these so excellent divine rules) even such, that all felicity in this world (to omit that infinitely more transcendent, the vision of God in another life) is inseparably annexed to the constant persevering practice of those duties, which this only true wisdom comprehends and prescribes; and therefore we may surely conclude that whatsoever labour or cost is laid out in the exercises thereof, will never be repent of; This voyage, though very short, and 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII.  easy, brings us home far richer merchandise, a much more plentiful increase, by way of return, or harvest, than all the traffic to the Indies for silver or gold, when it proves most prosperous. The purest gold, the most valued radiant gems, whatsoever is most desirable among men, is not in any degree equal to the advantages which come in to us thereby, even in this life, the joys and comforts of a good conscience, in the works of justice, mercy, trusting, and owning, and keeping close to God, humility, victory over the world and flesh, works of piety to God and his Church, and our poor brethren, patience, constancy, cheerfulness in afflictions, contentment in whatsoever state, etc. 'Tis certain all the sensual joys or gains that come in by 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII.  sin can no way be compared with it.  
16. Length of days are in her right hand, and in her left hand riches and honour.  
Paraphrase. 16. In sum, all that is thought valuable in this world, a long life, and good old age, accompanied with competent wealth and dignity, is generally the reward of a pious life.  
17. Her ways are ways of pleasantness, and all her paths are peace.  
Paraphrase. 17. And for pleasure and quiet, and all manner of tranquillity, which are the only advantages of a prosperous above an improsperous state, the exercises of these and the like virtues yield them abundantly, and they that project to find them any where else, are sure to miss of them.  
18. She is a tree of life to every one that layeth hold upon her, and 
* to them that retain her happy be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  happy is every man that retaineth her.  
Paraphrase. 18. But beyond all this which concerns the felicities but of a short and transitory mortal life, piety hath the assurance of immortality, the reward of infinite, everlasting bliss is made over to it, by the mercies of God in Christ: As the Tree of life in Paradise was there placed by God, that they that eat thereof should never die, so this of an obedient gracious life, hath the crown of righteousness confirmed and sealed unto it, and so not only the promises of this life, but of that which is to come; Thrice happy that man then, even every such, that continues constant in that course.  
19 The Lord by wisdom hath founded the earth, by understanding hath he 
† prepared▪  established the heavens.  
20. By his knowledge the depths are broken up, and the clouds drop down rain.  
Paraphrase. 19, 20. What hath hitherto been said belongs to created wisdom, that which by the grace of Christ, men are enabled to attain, but there is an uncreated eternal wisdom, Christ the eternal word, and wisdom of the Father, by whom the whole world, and all things contained therein were in the beginning created, from whence it is that so deep transcendent various wisdom is discernible in the fabric thereof: And as the creation, so the support and preservation of them is wholly imputable to this divine wisdom. By the natural course of things, the water first encompassed the earth, as the air now encompasseth the terrestrial globe, but had it continued so, it could not have been inhabited by men and beasts, etc. therefore God in his alwise disposal broke open hollow recesses and receptacles in the earth, whither those waters should retire, Gen. 1.9. and by that means dry land appeared, and the earth became fruitful and habitable, and that water by certain subterranean passages was appointed to disperse itself, and break out into sweet and pleasant springs, and partly by them, partly by rain, descending drop by drop softly (and so as it may be sucked in by the earth) out of the clouds, all things below are watered, and refreshed, and grow fruitful, and this most provident disposition that the earth should neither be drowned with water, nor parched with drought, to which all the preservation and fertility of things below are imputable, is an eminent work of this uncreated wisdom, fit to be joined with that masterpiece of wisdom in the first Creation.  
21. My Son, let not these depart from thine eyes, keep sound wisdom and discretion.  
22. So shall they be 
‖ lives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  life unto thy soul, and grace to thy neck.  
Paraphrase. 21, 22. There cannot then be a better exercise for thee than daily to reflect on such subjects as these, to behold and admire the various in●ffable wisdom of God discernible in every part of the creation, and in his gracious providence continually watching over it: Such lectures and contemplations as these may teach thee solid durable wisdom, (see Note on ch. 11. b.) and judgement in all thy ways, especially that which consists in the practice of all virtues, in which to walk is thine only wisdom, and that which will heap all felicities of life upon thee, and set thee out most gratefully in the eyes of men, and obtain for thee from God also a crown of immortality and glory.  
23. Then shalt thou walk in thy way safely, and thy foot shall not stumble.  
24. When thou liest down, thou shalt not be afraid, yea thou shalt lie down, and thy sleep shall be sweet.  
Paraphrase. 23, 24. Then having the passport of a good conscience, and all the security which God's guards of Angels can give thee, thou mayst enjoy a quiet repose and fearless confidence in all thy enterprises, both abroad and at home, no real mischief shall befall thee and thou shalt be free from those perpetual affrightments that wickedness is attended and disquieted with, thy sleep shall not be disturbed with dismal fancies, continual fears and apprehensions of dangers, but on the contrary, be quiet refreshing and pleasant to thee.  
25. 
* thou shalt not be afraid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII.  Be not afraid of sudden fear, neither of the 
† tumult, see note ●o chap. 1. i  desolation of the wicked, when it cometh.  
26. For the Lord shall be thy 
‖ at or on thy side,  confidence, and shall keep thy foot from being taken.  
Paraphrase. 25, 26. Being thus safely lodged within the compass of God's providence and protection, thou shalt have no cause to dread the assaults or malice of men, the wicked will be ready to malign and invade and so terrify 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 
* the owner of it,  ʰ them to whom it is due, when it is in the power of thine hand to do 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 cheerfulness of performing this when thou art furnished 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 detain 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 cheerful to give presently, as he can be to receive it from thee.  
29. Devise not evil against thy neighbour, seeing he dwelleth 
† in confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 careful 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 unreconcilable with friendship, repaid thee injury for thy kindness.  
31. Envy thou not the 
‖ man of violence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  oppressor, 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 increase 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 
* desertor, or transgressor.  froward is abomination to the Lord, but his 
† counsel, or company.  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 do 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 only 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 ancestors, is with great reason to be expected from an holy and just Judge, all his blessings being, meanwhile, entailed on just and merciful 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. Only 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 increase of all good that they can stand in need of, in answer to their prayers in all lowliness of heart addressed unto God, they being thus qualified to receive and make use of it.  
35. The wise shall inherit glory, but 
‖ fools shall carry away s●ame.  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 merciful 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, etc. 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 joined 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 successful: So Isa. 52.13. Behold my servant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be happy, and we in our Margin, shall prosper; So Deut. 29.9. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we read, ye may prosper, and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be happy; so Josh. 1.7. the word is used in a place somewhat agreeable to this, where to obedience this prosperity is promised, see v. 8. And so Jer. 23.5. the King shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be successful or prosper, as the Chaldee and we read it. And this sense would much better accord with the Noun in this place, than the former of good understanding, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good success, for then the promise of finding favour and good success, both in the sight of God and man, would signify his obtaining all his desires, or requests, that he makes to either, his being loved, and kindly treated by all, (and that a very fit reward for the just and merciful man) and, under these two words, all manner of felicity; And so it would be of great affinity with that of Christ, Blessed are the merciful, for they shall (indefinitely) obtain mercy. But after all this endeavour to clear the interpretation of these words, as they lie in our Copies, it is worth observing how the LXXII. have rendered them, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, provide fair, or good, or honest things, for the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reading the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the other Greek Interpreters Aquila, Symmachus and Theodotion, appear to have done, who render it by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to consider, or mark. From this reading of the LXXII. there is little reason to doubt, but the Apostle hath twice borrowed the phrase, 2 Cor. 8.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, providing good things not only before God, but also before men, exactly answerable to the LXXII. here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; So likewise Rom. 12.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, providing good things before all men; in both places applying it to works of mercy, (as here it is) in giving and forgiving: This repeated use of the phrase by the Apostle, in all probability taken from hence, makes it reasonable to propose this as the truer reading, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the noun, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the verb in the imperative; And thus indeed will it best agree with what goes before, for that is visibly in the imperative mood, though we render it in the future thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and find favour (and then it regularly follows) and provide good things before God and man, by providing good things meaning our enterprising and acting such things as are esteemed good and commendable in the sight of God and man, (for this is but an explication of the finding favour) and such, beyond all others, are works of justice and mercy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, benefaction, and truth, of which the Heathen said, that they were the two things common to men with God. Thus also it coheres with the former verse in the vulgar Hebrew dialect, that being all along set in the imperative scheme, Let not, etc. bind them, write them, etc. and so also with the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trust thou. And having the addition of so great an authority as that of the Apostles to patronise it, I shall adventure to prefer this reading and sense before any other, wherein also 'tis clear that all the Greek Interpreters render it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Direct] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hiphil, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rectus or planus fuit, signifies to make strait, or plain, (the Arabic use it for explaining a difficulty in an Author) The word is frequently applied to paths, or ways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strait paths, Prov. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strait ways, chap. 16.25. thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a plain, or campania, or field, rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the plain Josh. 20. v. 8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the plain country, Deut. 4.43. 2 Chron. 26.10. Jer. 21.13. and 48.8. Hence the verb in Hiphil is sometimes rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make plain, Isa. 45.2. and here, and chap. 11.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cut strait, as chap. 11.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to straighten paths. This the Apostle expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 12.13. to make strait paths for the feet, i. e. removing all scandals, or impediments out of them, that the lame or weak be not turned out of the way, which being there applied to the schism and heresy of the Gnostics, which was the seducing of so many, the making strait, paths is teaching, and setting up, and securing the profession of the true Catholic Doctrine against the scandals or seductions, the false doctrines, and unchristian practices brought in by them; and in like manner so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cut strait the word of truth, 2 Tim. 2.15. teaching and defending, clearing and plaining to others the word of truth, the path that every man is to walk in, in opposition to the heresies, and scandals, and seductions of false teachers. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 2.14. is to go in the path of plain Catholic doctrine, which they opposed, which there taught circumcision. In consequence to all this, the phrase here of God's making plain his paths, must signify God's removing all impediments out of his way, all unevennesses, ruggednesses out of his course, affording him all things that be required to an easy and happy passage, through the uncertainties, or difficulties, or encumbrances of this world, conducting him safely and easily to his journey's end; And the promise of that is here very fitly affixed to trusting on God, and adhering to him, acknowledging him in all our ways, taking him for our safe conduct, and steering all our actions by that compass, which his word and providence directs us to.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 8. Marrow] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potavit, irrigavit, signifies watering, making to drink, moistening, suppling; It belongs primarily to watering of grounds, and thence to cattle, and to men, and is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drink, Psal. 101.10. The LXXII. here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, care, the word that signifies the whole provision of diet, and all that is useful for any man, and this in the greatest plenty. They render it Hos. 2.5. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things that are fit for one, and in that place it is observable, that after the mention of bread, and water, and wool, and flax, and oil, all the necessaries of daily use for food, and raiment, etc. is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not my marrow, as we render it here, nor my drink, as there, for that was mentioned before, but as a general word comprehending at least all that was not before named; the Chaldee read all my food, the Syriack whatsoever was necessary to me, the Arabic whatsoever I had need of. As in the looking to a garden, the care of constant watering it, supplies it with all necessaries and advantages for fruitfulness. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII. elsewhere use for fattening, rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it, so chap. 13.4. the soul of the diligent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be made fat, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, richly provided for, and chap. 28.25. he that putteth his trust in the Lord shall be made fat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of periphrasis, because they that are thus carefully looked to, and furnished with all they can need, will thrive, and grow fat by that means. This provision therefore of all that any man▪ wants, proportionable to the diligent watering▪ of a garden, is that which is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
V. 12. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Delighteth] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to delight, or be pleased, and to be reconciled, or accept, or approve; That here it is to be taken in the latter sense of accepting, approving, being reconciled, may appear 1. by the matter in hand, a Father's correcting his Son, which is not simply an effect of his being pleased with, or delighting in him, but is occasioned by some fault which provokes his displeasure: That which is observable of the Father's correction is, that it precedes the receiving him into his favour again, after the commission of any fault; and then thus the sense here is, that he chastens every son whom he receiveth to favour, reconciliation. 2. This appears by the LXXII. their interpretation of the word, which is from hence taken and used by the Apostle, Heb. 12.6. and so their interpretation authorized, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whom he receiveth, thereby meaning not receiving him to be a Son, (for he speaks not of the Father's act of adopting Children, but of such as are born in the family, natural Sons) but receiving him to reconciliation, after any offence, and that is accepting him.  
V. 19 Established] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies both to prepare and to establish, may here best be rendered in the former notion, not to import any difference between the heaven and earth in point of stability, whatsoever that may be thought to signify, but only to refer to the first creation of them both, in the very same sense as when the Psalmist saith, by the word of the Lord were the heavens made, his word there, and his wisdom here being all one, his uncreated word and wisdom both, being the known title of Christ, by whom St. John tells us, Jo. 1.3. all things were made, and St. Paul, Col. 1.16. that by him were all things created that are in heaven and that are in earth, (by heaven and earth there signifying the whole world, as they must here also be understood, though they be severed, according to the manner of Scripture style, in enumerating the parts, when the whole is meant) and Heb. 1.2. by whom also he made the worlds. And thus all the ancient Interpreters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prepare or frame, and so the Syriack, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prepared, only the Latin have stabilivit, from whence it seems we took it.  
V. 24. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Liest down] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to lie, but that in a double sense, first for resting, or dwelling, 2. for lying down to sleep; In the latter notion 'tis certainly taken in the latter part of the verse, which makes it more probable that here it should be taken in the former, else it will be tautological. Thus Leu. 26.6. in the same circumstances as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and you shall lie, and none shall terrify you, the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and ye shall dwell; and 1 Sam. 26. the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lay round about, the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dwelled, so Hos. 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil, I will make them lie, the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will make them dwell securely, and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will make them dwell in hope, and accordingly here they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thou sit down. By this rendering, it will be fitly opposed to walking in the way, v. 23. as dwelling at home to travelling abroad, and differenced from lying down to sleep, in the end of this verse, and so more fully express the different states of men, abroad, at horn, asleep, and security in all these.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 26. Thy confidence] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, light, foolish, inconstant, is thought by antiphrasis to signify constancy, hope, confidence, Job 8.14. where 'tis joined with hope, and so we render it trust; so Psal. 78.7. they set God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their hope or confidence, taking the preposition, as it is ordinary, for redundant. But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for i'll a part of the body, the place where the kidneys lie; Thus 'tis frequently used in Leviticus, and rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXXII. and so Psal. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my loins. And thus it may very fitly be rendered here [at thy side] as that notes proverbially thy helper, and so the Targum renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thy help, and the LXXII. paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over all thy ways, but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee, and the Latin literally in latere tuo, at or on thy side; and with that best agrees that which followeth, the keeping the feet from being ensnared or taken, for which the LXXII. again in their paraphrastical manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall support thy feet that they be not shaken.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 27. Them to whom it is due] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies an husband, lord, master, possessor, or owner, and so ch. 1.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, owner or master of a wing] denotes a bird. In this sense it is here used on purpose to show the obligation that lies on the rich to relieve the poor, the rich man's barn being, as the son of Syrach saith, the poor man's storehouse; and so (by equitable estimation founded in the command of God) that of thy wealth which he wants, he is the owner of, and thou wrongest and robbest him, if thou withholdest it from him. So Deut. 24.13. speaking of the pledge of a poor man, and commanding to restore it before the sun goes down, it is added, and this shall be thy righteousness, this kind of mercy to the poor being a part of justice and righteousness in the rich, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy. The Latin here, for want of considering this, have very much transformed this verse, Noli prohibere benefacere eum qui potest, si vales, & ipse benefac, Do not hinder him that is able to do good, if thou art able do thou also good. The Chaldee and Syriack take no notice of this word in their rendering. But the LXXII. set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor for it, exactly according to the sense, though nothing to the letter. The literal notation ought to be preferred, that it may teach us the right which the poor have to the rich man's charity.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 30. Strive not] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, litigavit, signifies striving, there is no doubt; The only question is, whether that which is here forbidden, be with a friend, or any other man indifferently. To the latter the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a man] inclines; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close determins it to the former. For that signifies returning of evil, and that in these circumstances must be the retributing evil for good; Thus than the whole verse will be most literally rendered, Quarrel not, fall not out with a man without cause, (which the LXXII. most fully render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fall not out with a man in vain, make him not an enemy of a friend) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. unless he have, or if he have not returned evil to thee, as an explication of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without cause. And thus it shows the great advantages of friendship, such as no man should willingly or impertinently part with, as long as it may be kept; nothing but the breach of the laws of it on one side, (such is falseness, treachery, returning evil for good) can be a fit motive to break it off, or but lessen it, to chide or quarrel, and so loose the great pleasure and benefit of uninterrupted kindness on the other. For the latter part the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest he work some harm against thee, adding this as an enforcement to the advice, because of the advantages he hath to hurt thee above all others, by having been thy friend, and communicated of thy secrets.  
V. 32. His secret] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies a secret, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so also consultation, familiar discourse, or conversation, (see Psal. 55.14. Note e) society, so 'tis rendered elsewhere by the LXXII. Jer. 6.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, assembly, and Jer. 15.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the place of counsel. This makes it unquestionable that their rendering in this place should be read (without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he assembles among the righteous. As for their note, that would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify agere pro tribunali & longo subsellio, deal as judges with those before their tribunal, in opposition to amice & familiariter, they consider not (that which is the main objection against this reading) that the LXXII. being allowed and acknowledged to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it must necessarily follow, that if the Hebrew be true, which hath no negation, the negation must needs be quite contrary, to the original, and so no way of reconciling the LXXII. with it, but by leaving out the negation. This then being premised, the Septuagint's rendering will be very useful to the right understanding the verse, and maintaining the opposition betwixt the first and second part of it; In the first, the contumelious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the deser●our, transgressor, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, recessit, abberravit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. every wicked man is abomination to the Lord, i. e. such as he averts, and avoids, and separates from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unclean or polluted before God, (for such are shut out from the congregation) God will have nothing to do with such, withdraws his favour and grace from them, his spirit will not abide when unrighteousness comes in, but with, or among the righteous is his counsel, i. e. he assembles, and congregates with such, is to them, deals with them, as a friend, he favourably and amicably exhibits and presentiates himself to such, familiarly converseth with them. And in this sense the next verse is fitly subjoined to it, of God cursing the house of the one, and blessing the habitation of the other.  
V. 35. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Shame shall be the promotion of fools] All the difficulty of this passage will be removed by adverting to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lift up, or carry away, or bear. According to these several significations, the LXXII. sometimes render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lift up, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tollo, to take away, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sixteen times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in this latter sense it seems to be taken here, the correspondence with the former part thus inclining it. The wise shall inherit glory, i. e. receive it, carry it away, as victors their reward, or heirs the inheritance or possessions of their fathers, but fools (opposed to the wise) shall carry away (in opposition to the others inheriting) shame, the contrary to glory. Thus most of the ancient Interpreters render the place, the Chaldee, and fools, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall receive tribulation or distress, and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall receive; and though the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exalted, yet this probably (as with them 'tis ordinary) in the other notion of the Hebrew; for else what should they mean by their rendering? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the wicked have exalted shame, unless by exalting they meant receiving, or carrying it away. The Latin indeed have stultorum exaltatio ignominia, the exalting of fools is shame, and from them our English was surely derived, shame shall be the promotion of fools. To this they were lead by the singular number of the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they therefore render exaltatio, promotion; But the enallage, or change of numbers is so frequent, that nothing can be solidly concluded from thence, and the Chaldee, Syriack, LXXII, and Arabic all render it here in the plural, and therefore that can be no exception against a sense that so well agrees with the context, which therefore must be preferred.  
V. 5. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rely not, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not exalted, or puffed up, either by way of paraphrase, or perhaps by error of the Scribe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Theodotion here useth, and signifies to rely.  
V. 9 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from thy substance or wealth (or Mammon, saith the Chaldee) the LXXII. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thine incomes, or increase, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy fruits of righteousness, (which phrase with light change the Apostle makes use of from them, 2 Cor. 9.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the productions of your righteousness; and Phil. 1.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fruits of your righteousness, etc.) Both these, with the liberty of Paraphrasts; not thinking that God will be honoured with any other part of our riches than that which comes from our just labours, and that is the fruit or production of our justice, or righteousness; the hire of a whore, or price of blood might not be brought into the Temple. This makes it reasonable to determine, that the like phrase, 2 Cor. 9.10. is by analogy herewith to be understood for their wealth lawfully gotten, the increase whereof he prays for, as the reward of their liberality, as here is promised, v. 10.  
V. 13. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bringeth forth, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath seen, for so comparing wisdom to an hidden treasure, ch. 11.4. and Matt. 13.44. seeing of that, and bringing it forth to light is all one; The Scholiast reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath had it, i. e. gotten it.  
V. 14. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the merchandise of it is better than the merchandise of silver, and the income thereof (that which in the harvest it yields the owner, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hiphil, to bring in, signifies the fruits of the field, etc. which they bring home to the barn) than fine gold] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is better to purchase that than treasures of gold and silver. A perspicuous paraphrase.  
V. 15. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and all thy desires (or, taking the act for the object, the things thou canst desire) shall not be equalled to it] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no wicked thing shall be weighed against it (for taking wisdom for piety, all that is likely to come into competition with it is impius) adding over and above what is in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is easily known to all that come near unto it, but all that is precious is not worthy of it. An addition purposely used to express the desirableness of wisdom; that when it is beyond all things most precious, it is not difficult to be attained by any that hath a mind to it.  
V. 16. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, length of days, they more largely read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, length of life, and years of life, which more confirms the conceit of Anto. Nebrissensis, that it refers to the custom of numbering by the hands, and that by the right hand centuries are numbered, as unites and decades by the left, according to that of Juvenal of Nestor,— jam dextra computat annos, he counts his years with his right hand, compared with Ovid's, Vixi annos bis centum, I have lived two hundred years. See him Quinquag. ch. xuj. which if it should hold for the interpreting of the length of days, in the right hand, then by proportion the riches and honour being in the left hand, which is for the numbering of unites and decades, must denote a competency of each of them rather than the greatest exuberance; and in that indeed the greatest felicity consists, the greatest abundance bringing excessive trouble, and so diminution of felicity, whereas the competency hath all the advantages of wealth, and none of the encumbrances of it. But this, as most others of that Author, is but an operation of a refined wit; for sure 1. the rewards of wisdom are paid to men in this and other ages, wherein very few have attained to an hundred years; and 2. the felicities of living to that extreme old age, are not very discernible; and 3. the moderate length of age is as much preferable before that as the competency of riches before the excess of them. The plain meaning is, that these are in the hands of wisdom to give, not that the man reckons them in his hands; that wisdom hath the dispencing of all these blessings, holds one in one hand, the other in the other, the long life in the right, as most valuable, affording us the larger opportunities of serving God, and bringing in fruit to our account, in the other accomplishments of temporal felicity, when in a plentiful or competent manner added to that; according to that promise, annexed to the Fifth Commandment, long life in a Canaan, or fruitful Land.  
V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, literally, and they that retain it, (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hold) happy he, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to them that lean on her, as on the Lord, safe. This they do from the other use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for sustentate, to sustain, they that lean being sustained by that they lean on. This makes it more probable that the reading v. 5. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rely not on thine own wisdom but on God, foregoing, from whence the addition here of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as on the Lord, seems to be taken. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is but a paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, safety, and happiness being all one, and wisdom's being safe to them, signifying its being the author of all safety. This change seems to be caused from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the singular number, when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in the plural; but nothing is more ordinary than such changes. If it here import any thing, it is that every such person is happy.  
V. 21. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let them not depart from thine eyes, they read (and the Apostle, Heb. 2.1. seems to take the phrase from them) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do not thou flow, or run away, be not thou poured out like water, their going from thee, or thou from them being all one, suffer not these things to run from thee, or thyself from them, as water doth when 'tis let out of a vessel, but keep, etc.  
V. 22. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they shall be life or lives to thy soul, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thy soul may live; After that verse they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it shall be healing to thy flesh, and provision to thy bones, an insertion clearly from v. 8.  
V. 28. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it is with thee, they read paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou being able to do good, adding over and above the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thou knowest not what the next day shall beget, (i e. how thou mayest be disabled or hindered by that time, if thou thus defer it) a proverbial speech to which S. James refers, Ja. 4.14.  
V. 31. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Envy not the man of violence, and choose none of his ways, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, possess not the reproaches of wicked men, neither envy the ways of them; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, emulate or envy, reading, it seems, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to acquire or possess, (which they the rather did, because in the latter part they thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, emulate) which being so mistaken, they were to add somewhat (to supply the Ellipsis) which might be possessed, 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 oppressors, violent, or injurious.  
V. 34. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, surely he derideth the deriders, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, derisit, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 harkening to, or relieving their greatest wants. And in this their rendering (only changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God) two Apostles recite this verse, Jam. 4.6. and 1 Pet. 5.5.    

CHAP. IU.  
1. HEar ye children the instruction of a father, and attend to know understanding;  
2. For I give you 
* or a good gift  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 
† or a son tender to my father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see the Syr.  my father's son, tender, and only beloved in the sight of my mother.  
4. He taught me also, and said unto me, Let thy heart retain 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 wisdom, 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 only true wisdom 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 tranquillity, and happiness here, is made over to men on these only terms; They that thus keep close to God, his providence is engaged to their protection; and the very practice of these virtues itself 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. 
‖ First wisdom, get wisdom, and—  Wisdom is a principal thing, therefore get wisdom, 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 lose by what is thus bestowed; whatsoever value or love thou expressest to this sort of wisdom, shall be abundantly repaid to thee by her. They that endeavour not only 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 neverfailing 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, 
* with a crown of glory shall she encompass thee.  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, etc. that it renders thee amiable in the sight of all men, (S. Peter calls it the ornament of a meek and quiet 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 only 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 men's malice, the maxim 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 wisdom 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 the good providence of God, who hath the dispencing of life and all good things, it is to be expected that obedience to his methods shall thus be crowned, godliness having the promises of this life (as well as of another) as far as God shall see them best for his servants. And even in ordinary reason the practice of virtues tends to the preserving health and life, both from diseases and from violent invasions; temperance and sobriety secures from those many loathsome diseases, to which the contrary betray men; and meekness and peaceableness and mercifulness, etc. gain the kindness, and generally secure us from the rages and violences and injuries of men; and the hand of justice, that avenges and cuts off sinners, is designed not for the punishing, but rewarding them that do well.  
11. I have taught thee in the way of wisdom, I have led thee in the right paths.  
Paraphrase. 11. Assure thyself, the precepts and directions of life, which I give thee from God, tend most to all thy real advantages, will lead thee a direct and strait way to all felicity; and there is nothing tolerably wise, but to order thy whole course according to them.  
12. When thou 
† walkest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  goest, thy steps shall not be straitened, and when thou runnest, thou shalt not stumble.  
Paraphrase. 12. If thou dost so, there shall no incommodation or danger befall thee of any kind; whatsoever thou settest thyself too shall prosper.  
13. Take fast hold of instruction, let her not go, keep her, for she is thy life.  
Paraphrase. 13. This than may conjure thee to give a most diligent ear to all the precepts of good life; yea, not only to hearken to them when they are taught thee, and set thyself to the practice of them, as a duty owing from thee to God, but most greedily to catch hold of them, as thy greatest 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII. the word used for catching of the crown from the goal in the Agones. see Rom. 9 l 2 Pet. 1. d  prize and crown thine own dearest interest, as dear unto thee as is thy life, and indeed the only means to continue that comfortable to thee, and therefore to be sought and kept with the greatest earnestness and diligence.  
14. Enter not into the path of the wicked, and 
‖ bless not thyself  go not in the way of evil men.  
15. Avoid it, pass not 
* in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by it, turn from it, and pass away.  
Paraphrase. 14, 15. As for the contrary ways of wicked men, who hope to make great acquisitions of pleasure and profit by those means; be careful thou never suffer thyself to engage with them, never flatter thyself that any such course is likely to thrive with thee; the wicked are so far from being just matter of envy to godly men, or consequently of imitation, that their course is to be averted, and dreaded, and detested by all that mean kindness to themselves, to be looked on as a mere trap and snare from which every wise man will guard himself as diligently as it is possible, and never approach or enter the confines of it.  
16. For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.  
Paraphrase. 16. One sad observation thou mayest make of wicked, especially of violent injurious persons, which is sufficient to deter any man from their society, from envying or imitating them; Their heart is most violently and transportingly set on their unjust designs, they cannot take any rest, enjoy their necessary refreshment of sleep, unless they can compass the mischief they design; By which means they put themselves into most painful distempers, through the eagerness of their pursuit, especially if they encounter difficulties, and are crossed in them; And all this while it is not any advantage which they project to themselves, and are at all this expense to purchase, but the bare empty gainless diabolical satisfaction of having done some mischief to others. (Their whole life is best portrayed by the emblem of the most sordid witch, that submits herself to the basest and most horrid usages, besides the giving her soul by compact to the devil, only that she may have the pitiful noisome pleasure of doing some mischief to her neighbour) Just such is the whole life of malicious men.  
17. For they eat the bread of wickedness, and drink the wine of violence.  
Paraphrase. 17. And as for their sleep, so for all other the most necessary refection, their very meat and drink they contemn and despise it in the eagerness of their pursuits: It is their meat and drink to wrong and defraud others, their heart is set importunately upon that; If they miscarry in their enterprises, they are strangely discontented (Ahab could enjoy nothing else, if he were denied Naboth's vineyard, he turned away his face and would eat no bread, 1 King. 21.4.) if they succeed, they have oft no other benefit by it, but the satisfaction of having been instruments of grieving others, i. e. so many lictors, or executioners, or fiends; (and this is a strange sort of sensuality for any ingenuous man to be emulous of.) Or if they reap gain to themselves by rapine and violence, and oppressing of other men, even this is very unfit to be 
† f●envied  enjoyed in them; The conscience of the injustice will deprive them of all real contentment or comfort in enjoying it, when they know that every bit they eat is torn out of other men's throats, taken by fraud or violence from the just possessors. And this also may avert any man from their ways,  
18. But the path of the just is as the shining light, 
† it goes and illuminates, till the araying of the day.  that shineth more and more unto the perfect day.  
Paraphrase. 18. Whereas the whole course of righteous men, the beginning, progress, consummation, is all imitable and exemplary, fit to attract all others to it, whether in respect of the inward lustre, and excellency of it, or the present satisfaction and pleasure, that results from such practices, above that which attends any other, or the joy and comfort of conscience immediately following it. In all these respects it cannot be more lively resembled than by the light of the Sun, when it is come above our Horizon, which is in continued increase till it come to high noon, the day is all that while arraying and adorning itself, as it were continually putting on addition of lustre from morning till midday, and then the whole Horizon is fully illuminated, no shade or degree of darkness any where remaining. Such is the way of venue and good men, it sends out a lustre constantly increasing, illuminates and warms at once, attracts all that see it, enamours them with its beauty, enlivens with its rays, (see Matt. 5.14, 16.) till at length, if they be not perfectly blind, and insensate, it brings all to partake of its excellencies.  
19 The way of the wicked is as darkness, they know not at what they stumble.  
Paraphrase. 19 Whereas the wicked man's course is most black and dismal, made up of all darkness, the image of death and hell, whether you respect the impiety of their deeds, or the both present and future miseries that attend them: And one direful part of their condition is, that as men that walk in the dark and see nothing, constantly stumble, and fall, and bruise themselves, but know not what it is they stumble at, and so could not possibly prevent it; so these in the roads of their sins continually stumble, and fall into misery and sad ruins, and discern not by what means they thus fall, and so cannot possibly prevent it; A secret vengeance finds them out, coming they know not from whence, an invisible worm, bred from their sin, gnaws and devours their estate, good name, and oft their very flesh, and (like the flowing roll, in Zachary, ch. 5.14. entering into the house, and remaining in the midst of it, and consuming it with the stones and timber) is hardly ever gotten out of the family of unjust and violent men.  
20. My son, attend to my words, incline thine ear to my sayings.  
21. Let them not depart from thine eyes, keep them 
‖ in the midst in thy heart, or within thy heart.  in the midst of thy heart.  
22. For they are life unto those that find them, and health to all their flesh.  
Paraphrase. 20, 21, 22. All this, and much more which shall be added may very reasonably engage every son of wisdom, every man, that is not utterly void of all, even secular, prudence or care of his own safety, to remember and practise all the wholesome admonitions that are given him, and never to indulge himself the least liberty to deviate from them in the actions of his life, considering that all the ease and pleasures and comforts of life depend upon this; that the life of wicked men is a continual disease, and misery, and a kind of death, (save only that in death there is no sense of that wretched condition, but in a wicked life there is, torments and smart in great abundance) and on the contrary, the practice of piety, brings joy (which is the only true life) and health with it, the good conscience is a continual feast, ch. 15.15. and doth good as a medicine, ch. 17.22. and both in that and many other respects, such is the exercise of all pious duties here, abstracted from the endless reward in another world.  
23. Keep thy heart 
* from all that is to be warded, or above, or with all warding or custody.  with all diligence, for out of it are the issues of life.  
Paraphrase. 23. This therefore renders it a most seasonable admonition, that every man be strictly mindful to guard and fortify his heart, his will or elective faculty, the principle of motion and action, from all prohibited objects, that he beg God's continual restraining, preventing and assisting grace, and make most diligent use thereof, to keep that from all consent to any sin, fencing himself with all the steadiest resolutions, and prayers for strength to make them good, and wakefulness over all temptations, and courage and constancy for resistance, these so many sorts of the surest ammunition and armour of proof; knowing and considering that as the heart is the spring or original of life in the body, so the will or consent is the fountain from whence all life springs, whether that signify vital, gracious actions (instead of which, if it be not diligently guarded, springs up all impiety) or whether the joys and comforts of this life present, (all depending upon a right ordering of our choices) or whether everlasting life and continuance in bliss: The guarding of the will or elective faculty from all consent, the flying from, and detesting all evil, and the vigorous choosing and pursuing of all good, enters men upon such a life of grace here, which is an inchoation of endless glory, and shall be swallowed up in it hereafter.  
24. Put away from thee a froward mouth, and perverse lips put far from thee.  
Paraphrase. 24. And as the heart must be most strictly guarded, so must the mouth or tongue; The next care is due to that, to keep it from all malicious words, lying, whispering, detraction, contumely, that sword of the tongue, which when it is managed by a malicious heart, doth wound most sadly, commits the most intolerable fatal riots of any thing.  
25. Let thine eyes look 
† to the right  right on, and let thy eyelids 
‖ direct  look strait before thee.  
Paraphrase. 25. And so in like manner must the eyes be guarded also, not permitted to stray to any forbidden objects, but fixed on that which is perfectly upright and commendable, and made use of to direct and manage all the actions of our life, seeing and considering beforehand where dangers lie, that they may be avoided, and what means may most happily contribute to our spiritual ends, that we may make use of them.  
26. Ponder the path of thy feet, and 
* all thy ways shall be established, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let all thy ways be established.  
Paraphrase. 26. Lastly for the feet, by which are signified all the actions of our lives, they must be kept close to the commands of God, and all consideration and foresight made use of to that purpose, minding always and pondering what is best, and never entering on any way that is unsafe or slippery: And this, beyond all other things shall tend to the confirming our prosperity, to the preserving us from sin first, and then from all mischief attending it.  
27. Turn not to the right hand nor to the left, remove thy foot from evil .  
Paraphrase. 27. In a word, let no temptation either of hope or fear, passion or interest, be able to seduce or divert thee from the strait and even path of virtue, but exactly and precisely preserve thyself from every thing that is evil. (And nothing shall so certainly tend to thy peace and happiness.)  

Annotations on Chap. IU.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 2. Doctrine] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly to receive, thence to acquire, or get, thence by a metaphor to learn, or receive doctrine. From hence the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is by us, with the authority of the Chaldee and Syriack read doctrine, but the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gift, and so the Latin, with the Arabic, donum, and so the circumstances incline it, the foregoing giving, and good, for so the instructing men not to forsake his law, though it be capable of the style of giving them a good lesson, or doctrine, yet it is surely as (if not more) agreeable to call it the giving a good gift; and thus indeed the teachings, and descent of the Holy Ghost, called God's giving gifts unto men, are Psal. 68.18. expressed by receiving gifts for men. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a taking, and a gift, are with the Greeks all one, differing only by the relation that one hath to the receiver, t'other to the donor. In either of these interpretations the sense is much the same; for supposing it a doctrine, the attribute of goodness intimates it to be a favour, and so a benefaction, or gift to him, who is willing to be taught.  
V. 3. In the sight] It is not amiss here to note, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what the Jews observe, that in this and one other place of the Bible the renderings differ, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the sight, is written for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among the sons: Thus the sense well bears, only beloved among the sons of my mother, i. e. among my brethren, as Jud. 7▪ 19 the sons of my mother, and 1 Chron. 28.4. among the sons of my father. And indeed there is great affinity betwixt ב and פ as the learned Bochart notes in his Canaan, l. 1. c. 1. p. 336. where he ingeniously derives Phoenices from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, been Anac, the sons of Anac, and gives many instances of the like changes. In this reading there is no place for the rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent in the ordinary notion of unigenitus, only begotten, because the mention of the sons of his mother precludes that, and so doth the story, 1 Chron. 3.5. But after all this, as the observation is ordinary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only the only begotten, but the only or principally beloved, and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only son, and the beloved, are equivalent phrases among the Hellenists, and so there is no need of this aid; so the ancient Interpreters generally retain the ordinary reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Chaldee and Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the presence, or eye of my mother, and the Latin coram. And in this concurrence there can be no cause to believe the reading should be altered.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 7. The principal thing] That from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an head, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either the first in order, or in dignity, the beginning, or the principal, there can be no question; and as with the preposition ב, Gen. 1.1. it signifies in the beginning, so 'tis also without the preposition, see Prov. 8.22. the Lord possessed me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the beginning of his way, and this seems to be the best rendering of it, here, in the first place wisdom (not as the Latin, principium sapientiae, the beginning of wisdom) get wisdom, the repeating the word giving the greater weight to the speech, as if he had said, get wisdom in the first place, and with it best coheres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and in or with all thy getting get understanding, there the getting is doubled, as before the word wisdom, to signify that to be the most principal acquisition, which ought to be first sought, and to accompany every thing else that is sought by any. When all the other renderings are considered, this will be found to be most literal and perspicuous.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Deliver to thee] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is not unworthy enquiring; For though the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel be thought to signify delivering, in some sense, as when of God 'tis said, Gen. 14.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Targum renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, delivered thine enemies into thine hand, and so Hos. 11.8. how shall I give thee up, O Israel? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render deliver thee, yet it may much more probably be thought to signify enclosing, in both those places, for so those that are enclosed, that they cannot get out, or escape, are in effect delivered into the enemy's hands, and therefore in the latter place the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will destroy, th● LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will disarm, which is distant enough from the notion of giving, or delivering, which is here affixed to it. In the notion of encompassing, it is near of kin to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a shield, or help, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cover, or protect, and so it is here interpreted by the ancient Interpreters. The Chaldee renders it not at all, save by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon thee, shall be a crown of splendour upon thee, but the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall defend thee as with a shield, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall defend thee with a crown of glory, and so the Latin, corona inclyta proteget te, he shall protect thee with an illustrious crown. And so the Interlinear, muniet te, shall defend thee, with whom the learned Castalio agrees. And there is no cause to doubt but this is the true rendering of the word; for in the literal rendering by cinget, encompassing, it is very fit for a crown which encompasseth the head; and in the metaphorical, of protecting, affords us a rich sense, that wisdom doth at once adorn, and fortify, protect him also, whom it sets out most illustriously in the eyes of all.  
V. 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Go not] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivocal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies recta incedere, to walk strait on, and so simply, to walk, and direct his steps; But it signifies also metaphorically, to prosper, to be happy, and in Piel, to bless, whether another, or himself. So Matth. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and shall bless you, and Job 29.11. and Psal. 72.17. and Prov. 31.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and call her blessed; And in this notion applied to one's self, it will signify to bless one's self: And thus the ancient Interpreters seem to have understood it here; The Chaldee and Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, emulate not, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to imitate, or zealously to pursue, as those that think themselves happy in the acquest; so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, emulate not the ways of the wicked, and the Latin to the same sense, ne tibi placeat malorum via, let not the way of the wicked please thee, i. e. applaud not thyself (Castalio reads most fitly, ne jactato, boast not) as if it were likely to yield thee any thing of advantage: and this is to be adhered to, as the fullest and most pertinent interpretation of the place, as it comes in accord, and consent with what went before, of the advantages of a virtuous life.  
V. 17. The bread of wickedness] This phrase is capable of a double interpretation, 1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that wickedness is their bread; then their eating that, is their feeding on wickedness, as men feed on bread, they are as it were fed, and nourished with it; and so in proportion, they drink the wine of violence, violence, wronging and oppressing others is to them the greatest refreshment, supplies the place of wine to them: And this best agrees with the Hebrew style, and the Greek rendering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they feed on the food of iniquity, iniquities is their food, they are drunk with transgressing wine, transgression is their wine wherewith they fill themselves, to the full. And so also the Context inclines it; for thus it best agrees with v. 16. they sleep not unless they have done mischief, etc. the designing and pursuing mischief supplies the place of sleep with them, they part with one in pursuit of the other; To which it very well agrees, that wickedness is their food, or supplies the place of it: Thus the learned Castalio having rendered it, vescuntur pane impietatis, explains it by impie vivunt, they live wickedly: 2. that their violence and rapine brings them in their food, and without those unjust ways they have not whereon to feed; And to this the Chaldee seems most inclineable, who read, their meat is the meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of wicked men, and they drink the wine of the violent, their meat and wine are the acquests of wicked men, such as their injustice and rapine furnisheth them with; and the probability of this, makes it not fit to leave it out in the Paraphrase.  
V. 18. Perfect day] What is meant by this phrase must be concluded by the original notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in Niphal, to be prepared, i. e. made ready, dressed, adorned; Thus the day is figuratively supposed to adorn, and dress, and set out itself to the eyes of all beholders, when it puts on more and more light, as more and more ornaments, gems, and lustre; and when the Sun (the bridegroom, in the Psalmist, thus gloriously attiring himself) comes to the Zenith, or highest pitch, i. e. (not at the first rising, as the phrase may be thought to signify, in opposition to twilight, which is no perfect day, but as R. Levi among the Hebrews interprets it) at high noon, or midday, than the day is said to be attired, or ready, adorned with all the bravery that belongs to it. This therefore is a very clear meaning of the verse, the path of the just is like the shining light, the light of the sun, which wherever it is, shineth, giveth some lustre; but this, as the giant, rejoiceth to run its course, and therefore begins, and enters on its progress, ascends more and more, above the Horizon, (which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, going, advancing as in a march or journey, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII. noting a progress) and as it goes, it more and more illuminates the medium (which is the plain rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. enlighten) until the day be fully dressed, or ready, or adorned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aquila, till dressed, or ready day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Theodotion, till the preparation of the day, or till the day be ready, i. e. till high noon or midday; After which, within a while it begins to disarray itself again, and by little and little to lay off its lustre. The Chaldee thus understand the word, rendering it here (and with them the Syriack) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, paratus est) dressed or made ready; and so Hos. 6.5. where we read prepared, as the morning, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adorned, ready, dressed, as the morning, i. e. as the day (for so the morning, Gen. 1.5. signifies the whole day, as the evening, the whole night) when it comes to its high or full lustre; The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for rectus fuit) till the day get the upper hand, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a victory or mastery) i. e. dispels all shades, which it doth not, till the Sun be gotten to the Zenith, or highest point of the heavens. One other notion the words are capable of, from the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes for framing, forming, making, and then it may be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, till the day was made, referring the whole to the first Creation; when the light being first made by God, this lights is supposed to travel forth, to send out its rays, and illuminate the medium, and then God dividing the light from darkness, called the light day, which was the framing of the day. And to this I suppose the learned Castalio had respect, when he rendered it, usque ad conditum diem, even until the day was framed. But the former seems to be the more probable understanding of it, and carries a greater elegance in it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 21. In the midst of thy heart] The Hebrew may well be rendered, either in the midst, in thy heart, (repeating the preposition ב, and putting it before the heart also, for without question those two are the same, the midst of the man, and the heart) or else taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a preposition, as sometime it is used, it may be rendered, within thy heart; so Gen. 23.6. thou art a mighty prince, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Targum renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inter nos, and so we, among us, and accordingly the LXXII. here read no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in thy heart.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 23. With all diligence] The only difficulty in this place is in what notion the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted. The most ordinary signification of it, and that of which alone the Lexicographers take notice, is ab, ex, de, from, or out of; As Psal. 19.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep thy servant from presumptuous sins, and innumerable the like. And if it be so here, as by the force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep, and by all reason it is, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, custody, must signify the thing, which men are to be kept from, by a figure very frequent in Hebrew idiom, as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fear, is oft taken for the danger that is to be feared, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.14. fear not their fear, i. e. the punishments, which they threaten, which are the object of fear; so when God is called the fear of Isaak, the meaning is, he whom Isaak feared, and which hath greater affinity with the phrase here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heard (we render it) in that he feared, but it signifies delivered from his fear, i. e. from that he feared, Heb. 5.7. and so many other words in the like manner, see Note on Heb. 5. b. and Luk. 1. c. And thus Aquila and Theodotion render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from all guarding, i. e. from all that men are guarded from, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Thess. 2.4. all worship, i. e. all that is worshipped; and so I suppose the Chaldee understood it, who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from all admonition, i. e. from all that men are admonished or warned to take heed of: And this is evidently the most literal rendering of the place. But others take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of above, and then the rendering will be, keep thy heart above all keeping, i. e. (in the Hebrew dialect) more carefully than any thing else, (so in this ch. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is above oil, and so very frequently elsewhere, see ch. 8.10, 11, 19) to which the reason annexed well accords, for out of it are the issues, literally the outgoings or beginnings of life: As in the natural body the heart is the beginning of life, so the will in the spiritual state, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the procession, saith Symmachus; and therefore as life is to be preferred before all things, so this must be guarded above all, as the greatest treasure, and in most danger to be lost. Lastly it is more generally thought to be used (as prepositions in Hebrew oft are) promiscuously for ב, and then it will be rendered, keep with all keeping. This the LXXII. follow, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep or preserve with all custody, and so the Latin, omni custodia, and the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all caution. This latter, in respect to those three Interpreters, I was to mention, but see no cause of doubt, but the first is to be adhered to.  
V. 25. Right on] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies right and strait, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to that which is right and strait, and so the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to that which is right, and so the Syr. and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, right things, which I suppose the vulgar follows, when it reads, recta videant, see right things, rather than recta adverbially, strait forward, or directly before thee. It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a preposition signifying aunt, coram, before the eyes; but having here the preposition ב prefixed to it, we have reason to follow the interpretation of the Ancients, and render it as a noun. So in the latter part of the verse, where we read, look strait, the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which in Hiphil signifies make right, or direct. Ordinarily it is joined with way, or paths, ch. 3.6. he shall direct thy paths, Psal. 5.8. direct my way before me; and so in all probability here, the word ways, or paths being understood, it is to be rendered, let thy eyelids direct (i. e. direct thy ways) before thee, guide thee, see before thee, that thou adventure upon nothing that is ill: Thus the Chaldee and Syriack agreeing in the rendering it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin translator of the Syriack supplies the defect, and reads dirigant viam tuam ante te, let thy eyelids direct thy way before thee, the LXXII. read paraphrastically, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let thy eyelids wink on, or look favourably on just things, according the latter, to the former part of the verse.  
V. 26. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ponder the path of thy feet] The rendering of the Hebrew cannot be more literally than here it is; The only thing worthy to be observed, is, that although the LXXII. their rendering be but paraphrastical, yet the Apostle, Heb. 12.14. makes use of it; they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make strait paths for the feet, which the Chaldee and Syriack more plainly express, but not less paraphrastically, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. remove thy foot from evil paths; What follows in the latter part of the verse, is variously understood, from the dubious use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is both in the imperative, and the future, and so may be rendered either as an exhortation, or as a promise. As an exhortation, let all thy ways be established, or as the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, direct thy ways, or make them strait; As a promise, so the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be established, and so the Syriack and the vulgar Latin (which therefore I follow) omnes viae tuae stabilientur. But considering that this stability signifies prosperity, and the LXXII. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used for the same; in all reason, these too forms make but the same sense, ponder thy actions, and be prosperous, being perfectly equivalent, with ponder them, and thou shalt certainly prosper.  
V. 3. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tender, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obedient, (joining it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to my father) subject to my father, and loved by my mother; The word signifies soft, and they understood it in opposition to hard or stubborn; but the Chaldee and Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, delicate, and the Latin, tenellus, all agreeing to join it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (tender to my father) as the LXXII. do.  
V. 4. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to retain and sustain, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, firmetur, in the latter sense, and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be firm, but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let it receive, Symmachus, let it hold fast, and so the Latin, suscipiat, let it receive; But the sense varies not, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let our word be confirmed on thy heart, is equivalent to, let thy heart receive or retain my words. What here follows in the end of the verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and live, they omit, and so also the next passage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. buy wisdom, buy understanding; and join together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep the commandments, v. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forget them not, v. 5. and so doth the Arabic also. In like manner they omit the whole seventh verse; But the Chaldee, Syriack, and Latin in both places retain the words which they omit; and here, the Syriack in the end of v. 4. after [and live] add farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and my law as the apple of thine eye.  
V. 6. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall keep thee, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall cleave, or hold fast to thee, fully expressing the sense, and more closely observing the relation betwixt it, and not forsaking, precedent.  
V. 8. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to exalt, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, encompass, or cast a work about her; This they did from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most frequent, for casting up a way, exalting it, and so making it passable, whence our phrase an high way, for that which is fittest for the traveller. In the latter part of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. she shall honour thee when thou embracest her, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honour her, that she may embrace thee.  
V. 9 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an addition, or ornament, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a crown, which is such.  
V. 12. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not stumble, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt not be weary, from a double notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for stumbling, and being weak, or faint, the latter the cause of the former, the weariness or faintness in a course, betraying to stumbling, and falling. But the Latin reads non habebis offendiculum, thou shalt not have a stumbling block, and so the rest of the Interpreters.  
V. 13. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep her, for she is thy life, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep her to thyself for life, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all probability.  
V. 15. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forsake it, cease from it, pass not in it, (not as we read, pass not by it, the Chaldee expresses the מ, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with them, in their company) the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whatsoever place they shall encamp, enter not there, by way of plain paraphrase, but withal probably looking on some other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as that of otiosum esse, for that is resting, setting up their station, in any place, so the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and in the place where they inhabit or dwell, pass you not.  
V. 16. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they scandalise not, or cause not some body to fall, they read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they sleep not, or lie not down to sleep, setting that as an useful explication of what immediately preceded, their sleep is taken away, (not that others take it away, but that they take it from themselves, they apply not themselves to sleep) and thinking this of [except they cause to fall] sufficiently expressed before, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unless they do some mischief.  
V. 21. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let them not depart from thine eyes, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the fountains destitute thee not, probably reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (without the preposition פ) and so taking it in another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not for an eye, but a fountain. And thus the sense is very good, and agrees well with the next verse, for if the wise man's admonitions are life and health to them that receive them, i. e. if they cause both these to them, then are they fitly to be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy fountains, from whence all good springs out to thee; but the Chaldee and all other Interpreters (save the Arabic, that constantly follow the LXXII.) read as we do, with the preposition, and so it must signify eyes.  
After the end of this Chapter, the LXXII. have a large addition, wherein they are followed by the Latin, (which generally in this book of Proverbs doth not adhere to them in their variations from the Hebrew) It is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for God knows the right paths on the right hand, but those on the left hand are perverted, but he shall make thy paths strait, and advance thy steps in peace. But neither Chaldee nor Syriack have a word of this. And so it is to be looked on as a Scholion (though very ancient) which some reader had affixed to the Greek Copy, pertinent to the business of the verses precedent, and as a descant on them.    

CHAP. V.  
1. MY son, attend unto my wisdom, and bow thine ear to my understanding:  
2. That thou mayst regard discretion, and that thy lips may keep knowledge.  
Paraphrase. 1, 2. Among all the acts of paternal and tender charity to the souls of men, there is none more precious and truly valuable, than that of communicating saving wisdom and wholesome instruction to them; To that end this book is designed, and an humble docible heart is required to qualify any man for the reaping the benefits and fruits of it; and if that may be found, infinite are the advantages of it for the regulating the affections, and the actions, and especially the words. He that hath throughly imbibed the directions of it, will have more savour and taste of good things than ever he had, will think that to be the only true wisdom, and affect and regard it as such, which is here recommended to him, the practice of all duty toward God, and man, and himself, and accordingly his discourse will be savoury and pious, professing the joy he tastes in these exercises, and desiring to recommend and propagate them to other men.  
3. For the lips of a strange woman 
* are an hony-comb dropping, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  drop as an honey comb, and her mouth is smother than oil.  
Paraphrase. 3. Of this sort is that necessary advice, to beware of the flattery and deceits of ill women, whose beauty, and discourse, and conversation, and the many allectives which that sex is furnished with, are very winning and efficacious, promising the greatest pleasures and satisfactions imaginable.  
4. But her end is bitter as wormwood, sharp as a two-edged sword.  
Paraphrase. 4. Which if they be believed, or harkened to, will in the event prove most contrary to what they promise, bring all the sadness and bitterness, the most painful and noxious effects, infinitely more sharp and dolorous than the so short enjoyments were apprehended pleasurable.  
5. Her feet go down to death, her steps take hold on hell.  
Paraphrase. 5. And beyond the temporal miseries which attend this sin inseparably and indispensably, the eternal destruction is most formidable, which is the just reward of it, and will be sure to overtake it.  
6. 
† she walks not the—  Lest thou shouldst ponder the path of life, her ways are 
‖ unstable or wand'ring she knows not whither.  movable that thou canst not know them.  
Paraphrase. 6. Nor can any better event be rationally hoped to the temptations which are tendered from such an hand: A whore being the most vile and miserable creature in the world, engaging herself in a course most diametrically contrary as to all virtue, so to all felicity, the joys and comforts of this or a better life, and prostituting herself to all the dismal uncertainties, and ill consequences of an endless insatiate lust, which carry her headlong, none knows whither, into a gulf of endless woe.  
7. Hear ye me therefore O ye children, and depart not from the words of my mouth.  
8. Remove thy way far from her, and come not nigh the door of her house.  
Paraphrase. 7, 8. This makes it a seasonable and necessary advice to all that fear God, or expect good from him, in this or another life, to all the children of wisdom, professors of piety, that they be most exactly cautious in this matter, that they yield not themselves the least liberty, or indulge to the beginnings of this sin, that they keep as circumspectly as is possible from entering into the confines of this temptation, and on the contrary remove to the greatest distance from all occasions and opportunities thereof.  
9 Lest thou give thy honour unto others, and thy years unto the cruel.  
10. Lest strangers be filled with thy wealth, thy labours be in the house of a stranger.  
Paraphrase. 9, 10. If this advice be not timely obeyed, it will be hard, if not impossible, to keep out of the snare, and in that not only thy soul, but all that is precious to any man is sure to be most ruinously engaged, thy reputation utterly destroyed, by so base and scandalous and sottish a sin, thy body, and life itself, the one as sure to be decayed, the other shortened by this course, as it could by falling into the power of the most implacable enemy; And for thy wealth, and fruit of thy labours, and industry, and the divine blessing, this sin is the certain blasting and consuming of all; she that enticeth thee to her unlawful bed, will be sure to lay hold on thy estate, and enrich her own family with the spoils of thine.  
11. And thou mourn at the last, when thy flesh and thy body are consumed.  
12. And say, how have I hated instruction, and my heart despised reproof?  
13. And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me.  
14. I was almost in all evil in the midst of the congregation, and assembly.  
Paraphrase. 11, 12, 13, 14. Thus is it evident before hand, what cause of repentance and indignation at himself and his own folly, this sin, if indulged to, is sure to bring upon any man, when he hath exhausted and rotten his very flesh, and brought himself to utter ruin, he will (too late to mend his temporal condition) most sadly bewail and lament his madness, wish every vein of his heart that he had taken the advice I now give him, betimes, that he had believed the serious and sad truth of such documents as these, by despising of which, and so adventuring on some beginnings and degrees of this sin, he at last comes to be a most scandalous spectacle of misery and woe to all the people, marked and pointed at for a wretched sottish creature, that hath brought himself to the brink of endless ruin, by his own imperswasible folly and obstinacy.  
15. Drink waters out of thine own cistern, and running rivers out of thine own well.  
Paraphrase. 15. Having thus represented to thee the dangers and wasting miseries of incontinence, the advice will be but seasonable and necessary, that every man resolve to satisfy himself with his own wife, and most strictly abstain from wand'ring lusts.  
16. 
* Thy fountains shall be— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let thy fountains be dispersed abroad, and rivers of waters in thy streets.  
Paraphrase. 16. This shall (beside all other felicities) yield thee the comforts of a numerous and flourishing offspring, which as streams, or rivers from a fountain, shall flow from a chaste conjugal bed.  
17. 
† They shall— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let them be only thine own, and not strangers with thee.  
Paraphrase. 17. This shall give thee assurance, that the children thou ownest are truly thine, whereas those which come from the strange woman, and call thee father, 'tis very uncertain whose they are, she being no enclosure of thine, but common to others also.  
18. 
‖ Thy fountain shall— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let thy fountain be blessed, and rejoice in the wife of thy youth.  
Paraphrase. 18. This shall secure God's blessing of fruitfulness to thy wife, and that flourishing state to thy offspring, which bastard slips cannot pretend to; This shall yield thee a constant never fading pleasure in the love and embraces of her, whose purity and loyalty thou hast so long been acquainted with, and the longer thou art afforded this blessing, the more pure unallayed satisfaction thou wilt find in it, (when wand'ring lust's end in satiety and misery) and being thus furnished by her, thou hast no temptation to alien thyself from her, and take any other into thine embraces.  
19 Let her be as the 
* hind of loves, or loved hind.  loving hind, and pleasant roe; let her breasts satisfy thee at all times, and be thou ravished always with her love.  
Paraphrase. 19 Thou mayst always find matter of pleasure and kindness in her, the same that the stag, or rain-deer doth in his beloved mate, which he hath long associated with, and so perfectly confine thy love to her, and never wish for the society of any other, or be weary of hers.  
20. And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?  
21. For the ways of man are before the eyes of the Lord, and he pondereth all his goings.  
Paraphrase. 20, 21. If all this be not sufficient to engage thee to a constancy to thine own wife, and an exact abstinence from all others, if the true joy and delights resulting continually from the one, balanced with the consequent satieties and miseries of the other, be not competent motives effectually to prevail with thee; then sure this one determent may work on thee, the consideration of the law of marriage, made by God in Paradise, that every man shall forsake all others and cleave to his own wife, and the severe judgements threatened against the violaters of this obligation, and the no possibility, that, be it never so close, it should be kept secret from God's allseeing eye, which discerns and observes, and will severely avenge all such enormous sins in all that are guilty of them.  
22. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.  
23. He shall die 
† for want of instruction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  without instruction, and in the greatness of his folly he shall go astray.  
Paraphrase. 22, 23. And an eminent act of his vengeance and providence it is, that this sort of sinners seldom goes unpunished in this life; His sin, without any other aid, constantly brings sore punishments upon him, seizes on him, as the Hound or Vulture on its prey, or as the Lictor and Sergeant on the malefactor, lays him under the custody of some noisome disease. His unnurtured unsavoury life, his disobedience to the laws of marital chastity, and continence, is the exhausting his body, and perhaps estate, and good name, and all that is valuable, and brings him to a scandalous death; he goes out unpitied, and scorned, as guilty of the highest folly and mistakes, (as well as injustice, and such like enormous crimes against his wife, and others, and himself) he thought he had pursued his pleasure, and at least gratified his senses, but in the end he finds it quite contrary, he acquires nothing but loathsome maladies, and untimely death, and so appears cheated of all that he projected to gain by his sin, beside the yet sadder losses, and pains both of body and soul to all eternity.  

Annotations on Chap. V.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 6. Lest thou shouldest ponder] That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be rendered not, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the strange woman, whose feet and steps are mentioned v. 6. is agreed on by all ancient Interpreters, and there is no cause of doubting it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she goes not in the paths of life, saith the Chaldee, and so the Syriack, in the same words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she enters not on the ways of life, say the LXXII. and the Latin, applying it to her feet precedent, per semitam vitae non ambulant, they walk not by the path of life. Which agree also to give us the right notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, for directing (the steps) i. e. walking, or going, which it is acknowledged to signify, (as well as pondering) and which properly belongs to it in this place, the steps being mentioned in the former verse; To this interpretation agrees that which follows, her paths are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wand'ring, vagi, saith the Latin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dangerous, say the LXXII. (because they that wander run into danger) but unstable, saith the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, literally, not to know, i. e. either thou canst not know them, non scies, saith the Interlinear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are not easy to be known, say the LXXII. and so the Latin, (and the Syriack) investigabiles, secret and investigable; or rather she knows not, i. e. she wanders she knows not whither, so the Chaldee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and she knows not, which the learned Castalio well expresses, errantibus nescio quo ejus itineribus, her goings wand'ring I know not whither, i. e. to all the ill imaginable. This sixth verse seems designed as the character of a naughty woman to enforce the former exhortation, of not yielding to her most flattering and promising temptations.  
V. 14. In all evil] The question here is whether all evil signify all sin, or all misery. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is common to both, but the context seems to respect the latter rather, the misery being that, v. 11. that brings the unclean person to his sad complaints of himself, and the foresight of which is used as an argument to deter all men from falling into sin; And thus the ancient Interpreters seem to have understood it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all shames, i. e. in a most reproachful, ridiculous condition, the scorn and laughingstock of the people, and so the Syriack also. The Arabic, into all misery, of which also the LXXII. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin in omni malo may fitly be interpreted. Were it understood of sin, it were then an expression of godly sorrow, and a rescue from the power of this sin, by repentance: But the intention of the writer looks not that way; but rather to the sad condition that at last the adulterer finds himself reduced to for want of timely care, and therefore that is more probably to be pitched on.  
V. 16. Let thy fountains, etc.] The Hebrew here and v. 17, and 18. reads in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall be dispersed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be; then in the latter part of v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and rejoice, etc. And thus the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy fountains shall abound, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall be, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it shall be; Yet the LXXII. and the Latin read in the imperative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let them be poured out abundantly; as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not] which the ordinary Copies prefix, it is visibly an error in the Scribe, which the Alexandrian Copy hath mended, and the Arabic appears not to have read.  
V. 19 The loving hind] The Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hind of loves, which the Chaldee and Syriack render literally, as the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hind of love, as the following phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the foal of thy favours; the Latin fitly render the sense, charissima cerva, gratissimus hinnulus, the most dear and most acceptable: This therefore is to be preferred before our reading in the active, the loving hind.] The only difficulty is, whether this do not refer to the custom of Princes and great persons, to have such creatures tame, to accompany them wherein they took pleasure; And thus sure the LXXII. and Latin understood it, who for the roe, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and hinnulus, in the masculine; But the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the feminine, and then the most obvious interpretation may be best, that his wife shall be to him the continual, most delightful companion of life, of whom he is never weary, as the stag, or other such male creature of the field is always pleased, and never weary of the company of his beloved●mate, some female, with which he hath long associated.  
V. 2. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and let thy lips preserve knowledge, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the understanding of my lips is commanded thee, or as other copies have it, (which the Arabic also follows) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I command or appoint thee the understanding of my lips; It seems they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my lips, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy lips; and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I command, was but expressive of the imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let them keep.  
V. 3. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and smooth above oil is her palate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Symmachus) they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a time she fattens thy palate; But I make no doubt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for favour, or by way of flattery, should be the reading (though the Arabic reading for a short time, show that the other was read at the time of that translation) For as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies smoothing and flattering, and so is used, Prov. 7.5. as here, concerning the strange woman, so the LXXII. there render it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if she set upon thee with words for favour, i. e. flattering speeches; so chap. 28.23. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that flattereth with his lips, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that hath grace, i. e. flattery in his tongue; so Ezek. chap. 12.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prophesying things for favour, or flattering divines: And then this being the reading, their interpretation is no unfit paraphrase of the passage, though it be not a literal rendering of it, she fattens thy palate for favour, i. e. she flatters thee extremely, which is all one with her mouth is smother than oil.  
V. 5. For [Her feet go down to death, etc.] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the feet of folly (by which word sins of that kind, viz. uncleanness, are frequently meant) lead those that use it after death to hades, but the footsteps thereof are not sustained; merely by way of paraphrase, wherein yet the double signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is respected, which as it signifies to apprehend, or lay hold of, so it signifies also to sustain or support.  
V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blessed, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to thee alone, perhaps reading as v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to thee alone, perhaps only by way of paraphrase, accounting that wife only the happy fountain which was kept proper to the husband. So v. 19 instead of let her breasts satisfy thee at all times, they read by way of paraphrase clearly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let her company with thee, let her be accounted thy peculiar, let her associate with thee at every season; In the end of that verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be ravished always, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being carried about (with her love) thou shalt be long-lived, rendering the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, continually] by carried about, and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it had been from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to multiply, or increase, so v. 20. they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be thou much, whereby they do not amiss express the true meaning of being extraordinarily with her, which we ordinarily express by a like phrase of being great with her.  
V. 23. For, In the multitude of his folly he shall be deceived] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is cast out from the length of his days, and perished through his folly,] clearly by way of paraphrase, therein respecting the promise, which their former rendering of v. 19 had made to him, that continued constant to his own wife; There they had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt have long life, and in proportion being here to express the miscarriage and folly of the adulterer, they say he is cast out, and looseth, forfeiteth the forementioned length of days, and perishes for his sad mistake.    

CHAP. VI  
1. MY son, if thou be surety for thy 
* companion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  friend, 
† thou hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Chaldee, Syriack, LXXII. and Latin.  if thou hast stricken thy hand with a stranger:  
2. Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.  
Paraphrase. 1, 2. Among all the actions of civil life, wherein our estates, and so our secular prudence is most nearly concerned, there is none more highly considerable than that of suretyship for other men; That which most frequently tempts a man to it, is the importunity of such as he hath long associated with; The close league which hath been betwixt them, the communication of secrets, etc. seems to exact this from him, and to make it but reasonable for him to yield to it. But the answer to this appearance of argument is very obvious; The yielding to this seeming office of kindness to a companion or friend, is really the obliging and subjecting thee to the creditor, i. e. to a stranger and enemy. And when thou hast once thus ensnared and entrapped thyself, though it be but by speaking a few words, thou art as fast and as irreversibly engaged as the silly beast that is fallen into the hunter's toils which were cunningly laid for him; All the difference is, that thou art a captive of thine own choice, thine own act, whether of tongue or handwriting, hath brought this ruin upon thee.  
3. Do this now, my son, and deliver thyself, 
‖ seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when thou art come into the hand of thy friend, go 
* stir up thyself, and prevail with  humble thyself, and make sure thy friend.  
Paraphrase. 3. As it is, thy kindness to thy friend is become thy snare, and hath put thee into the power of thy enemy, and it nearly concerns thee to disentangle thyself, and there is but one way possible to do it, to hasten to thy companion, who hath drawn thee in, and use all importunity to prevail with him to get thee released again.  
4. Give not sleep to thy eyes, nor slumber to thy eyelids,  
5. Deliver thyself as a roe from the 
† snare, or stroke, and as—  hand of the hunter, and as a bird from the hand of the fowler.  
Paraphrase. 4, 5. This is so great and close a concernment of thine, that thou canst not with any prudence sleep or rest till thou have done it, considering the danger that attends the least neglect or procrastination; even as great and pressing as that of the deer or bird, which is shot or caught in a gin, and must expect speedily to be destroyed, ruined irreversibly, if by some speedy course thou be not rescued.  
6. Go to the ant thou sluggard, consider her ways, and be wise:  
7. Which having no guide, overseer or ruler,  
8. Provideth her 
‖ bread, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  meat in the summer, and gathereth her food in the harvest.  
Paraphrase. 6, 7, 8. As in this, the least delay is most pernicious, so in all things else, sluggishness or negligence of those things which are so nearly our concernments, aught to be avoided; And to that, if we need any instructor, we may go to one of the least and meanest of creatures, the ant or pismire, which hath no provision made for it by any either man or other creature, hath none set over them, as the cattle of the field have, either to prescribe them labour, and set them to it, or to provide them food, none of their own kind to conduct and rule them, as the be and locust have, and yet this little creature lives in society, great multitudes of them together, and in the summer, especially the harvest time, they go abroad, and bring home great store of provision from all quarters, which they lay up most carefully (and after tend it, that it take no harm; when it is in danger to putrify, they bring it out and air it; when it is apt to grow, as about seed time, they by't off the ends of it) and being thus gathered and preserved, it maintains them liberally the whole year about; In all this, every one of them voluntarily labouring as hard as if he had a severe 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII.  taskmaster or exacter placed over him. And this certainly is a most eminent degree of providence which nature teacheth them, and matter of imitation for thee, both in relation to thy temporal and thy spiritual estate, by diligence to improve all advantages to thy good of either sort; and if thou do not transcribe this copy in some measure, thou art not so wise as all reason obliges thee to be, and thou wilt have the smart as well as reproach of this folly, that want and penury of all sorts which is the sluggards portion.  
9 How long wilt thou sleep, O sluggard? when wilt thou arise from thy sleep?  
10. Yet a little sleep, a little slumber, a little folding of the hands to sleep,  
11. So shall thy poverty come as one that traveleth, and thy want as an armed man.  
Paraphrase. 9, 10, 11. For so, inevitably, it is; and that found'st a most rational and bitter reproach to those that are guilty of this sin: Such there are, good store, in the world, sleepy, slothful persons, which can never think they have been idle long enough, are always coveting and projecting for, and craving more rest and quiet and security in sin, cannot be persuaded to labour, to excite their faculties, but give them up supinely to doing nothing, or worse than nothing, an unprofitable, or which is more criminous, a pleasurable vicious life, have continual aversions to all exercise either of body or mind, to d●ence in their particular calling, to the necessary duty of prayer to God, to works of mercy (any charitable office) to men, to resisting and subjugating their own passions, and the like; This is a most scandalous and detestable sin, and (to make it more reasonable for us to avoid it) 'tis that, which, as was said, will betray him that is guilty of it, to all kinds of want, and extreme penury, ghostly and bodily. For example; He that neglects the works of his calling, and is not laborious in that, soon comes to utter beggary, in respect of the things of this world; he that neglects duties of piety, comes to want that grace which is promised to the importunate asker, and to none else; he that neglects duties to men, hath all the curses of this and another world; he that is not at the trouble to mortify his own unruly appetites, is soon overrun and laid waste by them. All these sorts of misery, though he expects them not, but in confidence of safety, goes on in his idle slothful course, will when he little thinks of it, knock at his door, as a traveller or way-goer to an host, that knows nothing of his coming; and when it comes, it comes with a vengeance, there is no way of resisting, and as little of supporting it; This traveller is stout and armed, and will force his entrance, and lay all waste, where he enters.  
12. A naughty person, 
* A man of Belial  a wicked man, walketh with a 
† depraving, perverting  froward mouth.  
Paraphrase. 12. Among other most noxious effects of idleness and unprofitableness, one deserves to be taken notice of and most carefully avoided; that of whispering and backbiting, calumniating and detracting, labouring nothing so much as to deprave and defame the actions of other men: This is an eminent fruit of sloth and wickedness combined together, and a most diabolical sin.  
13. He winketh with his eyes, he speaketh with his feet, and teacheth with his fingers.  
Paraphrase. 13. Such an one when he hath nothing of weight to say against a man, will by significative gestures of all sorts, give intimations of some grand matters, and so persuade others, without laying any particular to his charge, that he is a most pestilent fellow.  
14. Frowardness is in his heart, he deviseth mischief continually, he soweth discord.  
Paraphrase. 14. His thoughts, which have no good business to take them up, are continually employed in projecting what mischief he may do, and are never more gratefully busied than when he is a causing debate among neighbours: One such person in a 
‖ So the LXXII.  City is enough to embroil the whole, and put it into a tumult.  
15. Therefore shall his calamity come suddenly, suddenly shall he be broken without remedy.  
Paraphrase. 15. And as to idle persons, v. 11. so to this, above all, a proportionable vengeance is to be expected; He that is of this temper, seldom fails to be met with in his kind, to fall unexpectedly by some secret hand, (parallel to the secrecy of his detracting whispering humour) and when he falls, he can never be recovered again, he perishes unpitied, unregarded.  
16. These six things doth the Lord hate, yea seven are an abomination to him.  
17. A proud look, a lying tongue, and hands that shed innocent blood.  
18. An heart that deviseth wicked imaginations, feet that be swift in running to mischief.  
19 A false witness that 
‖ breatheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speaketh lies, and him that soweth discord among brethren.  
Paraphrase. 16, 17, 18, 19 And there is all reason for this; for as there be seven sins which be very hateful to God, so this is a compound of five, if not of all seven, of them. The seven are these, 1. pride or haughtiness; 2. lying or fraudulence; 3. guilt of blood; 4. malice or projecting of evil; 5. a pleasure in mischieving any; 6. false witness or calumny; 7. causing of discord or debates among those that live friendly together. Of these, the second, the fourth, the fifth, the sixth and seventh are evidently in this of the detractor or calumniatour, see v. 12, 14. And that pride is the root of it, and bloodguiltiness the effect of it, cannot be doubted; the pride and high opinion of ourselves, and desire to be esteemed above all, constantly inciting us to defame others; and the debates and discord which are caused by backbiting, ending generally in feuds and the bloodiest murders. And this is a competent indication how odious this sin is, and how punishable in the sight of God.  
20. My son keep thy father's commandment, and forsake not the law of thy mother.  
21. Bind them continually upon thy heart, and tie them about thy neck.  
22. When thou goest it shall lead thee, when thou sleepest it shall keep thee, and when thou awakest it shall talk with thee.  
23. For the commandment is a lamp, and the law is light; and reproofs of instruction are the way of life.  
24. To keep thee from the evil woman, from the flattery of the tongue of a strange woman.  
Paraphrase. 20, 21, 22, 23, 24. In the next place, a principal caution there is for all young men, of which they are to take an extraordinary care; 'Tis that which all parents timely warn their children of, and it concerns them to lay it up, and never forget it, to carry it continually about with them, as the Jews do their Phylacteries, that it may be a perpetual memorative, never out of their sight; If they do so, they will have the comfort and benefit of it, at home and abroad, sleeping and waking, in all the varieties of their life; they will see and discern that timely, which they that discern not, run into all the most noxious and ruinous courses; And what is this so important a caution, thus pompously introduced? Why only this, that thou be sure to keep thee from that horrible sin of fornication or adultery, and not suffer thyself by whatsoever flatteries and deceits, by soft and fair speeches, the common address of whores, to be seduced and ensnared in it.  
25. Lust not after her beauty in thine heart, neither let her take thee with her eyelids.  
26. For by means of a whorish woman a man is brought to a 
* cake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  piece of bread: and the adulteress will hunt for the precious life.  
Paraphrase. 25, 26. Whatever allurement is in her beauty, that may warm and attract thy love, whatever invitation in her behaviour, and amiableness of her looks or address, thou art most nearly concerned to guard and fortify thyself, that thou be'st not captivated thereby, that thou permit not any unclean desire to kindle so much as in thine heart; for as that is adultery in the eyes of that God that requires purity of the heart as well as actions, (see Matt. 5.8, 28.) so most sad and dismal are the effects of this passion, as by many thousand examples hath been evidenced, both in relation to men's estates, and also their lives; Many great estates have been utterly ruined, and brought to the smallest pittance, by that sin, and many bodies have been exhausted, and brought to noisome diseases, and untimely death; the very life and soul, and whatsoever is most precious, is the prey that this vulture gorges herself on.  
27. Can a man take fire in his bosom, and his clothes not be burnt?  
28. Can one go on hot coals, and his feet not be burnt?  
29. So he that goeth in to his neighbour's wife; whosoever toucheth her shall not be innocent.  
Paraphrase. 27, 28, 29. It is as imaginable that a man shall put fire in his bosom, or walk upon live coals, and receive no harm from them, either to his garments or his flesh, as that a man shall adventure on this sin of adultery, and not exhaust and ruin himself by that course; A fire in his bones, and a wasting to his estate, are the regular, natural, inevitable attendants of this sin: But that is not all; The wrath and severe punishments of God are threatened against it, and shall pursue, as a most just revenge, every man that shall be guilty of it.  
30. Men do not 
† deal reproachfully with  despise a thief, if he steal to satisfy his soul when he is hungry.  
31. But if he be found he shall restore 
‖ seven times  seven fold, he shall give all the substance of his house.  
32. But whoso committeth adultery with a woman lacketh 
* a heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  understanding, 
† whoso corrupteth his own soul, he shall do this, or whoso destroyeth his life, etc.  he that doth it destroyeth his own soul.  
Paraphrase. 30, 31, 32. For indeed this sin hath a vast aggravation of guilt, compared with most other sins; Theft, for example, is not near so heinous; That is supposed to be committed upon the importunity of hunger, to satisfy the necessities of nature, and accordingly the punishment by the Law apportioned to that, is that of restitution, Exod. 22.1. five oxen for an ox, four sheep for a sheep, and how oft soever he steals, thus shall he pay, as far as all his wealth or possessions will extend; which was very regularly provided by the Law against those which shall by stealth invade other men's possessions. But adultery is not capable of this excuse or extenuation, that it is done to satisfy any natural want, God having afforded a regular course to satisfy all such desires as are planted in men by nature, and adultery is a violation of that course, a breach of the Laws of Wedlock, neither proceeds it from any other defect or want but what is most unexcusable, a want of a good and orderly will and choice, (see Note on ch. 4. i) an effect of great inordinacy of desires, which hath razed out that Law of reason and justice imprinted in the soul, and so it is a most wilful, enormous, wasting and crying sin, and that which by political Laws is awarded with death.  
33. A wound and dishonour shall he get, and his reproach shall not be wiped away.  
Paraphrase. 33. To which most just punishment, is added that other of perpetual ignominy, and reproach, which inseparably and constantly attends this sin.  
34. For jealousy is the rage of a man, therefore he will not spare in the day of vengeance.  
35. He will not 
‖ accept the face of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  regard any ransom, neither will he rest content, though thou givest many gifts.  
Paraphrase. 34, 35. And as the law directs this revenge, so there is small hope the guilty shall escape the utmost severity of it in this case; The wronged husband is his prosecutour, and he is sure to be excited and armed with the utmost rage that jealousy can suggest; and that is as cruel and implacable as the grave, Cant. 8.6. In other injuries some reparation may possibly be made; but here 'tis not imaginable, no bribe can be thought on so great as may hope to propitiate or intercede for him; he will never be persuaded to let such a wrong pass unpunished, but will be sure to pursue to death him that hath thus provoked him.  

Annotations on Chap. VI  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. Humble thyself, and make sure thy friend] The rendering of the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might be difficult and uncertain, did not all the ancient Interpreters join together in one notion, to secure us of the true and literal meaning of it. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only to tread on, but to trouble; so Ezek. 32.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and troubledst the waters with thy feet, and so Ezek. 34.18. so Prov. 25.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a troubled fountain; Hence here in Hithpael, being in the reciprocal sense, it may fitly note troubling, exciting, stirring up himself. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifies to prevail, Isa. 3.5. and so both together, joined with the antecedents and consequents, will thus be rendered, go stir up thyself, and prevail with thy companion, i. e. as soon as ever thou seest thy danger by suretyship, make haste, and importune him for whom thou art bound, to free thee presently from thy engagement, give not sleep to thine eyes, etc. v. 4. without any delay take this course to disentangle thyself; The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excite him, stir him up quickly, i. e. solicit him, and so the Syriack in the same words, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not remiss, but provoke, i. e. stir him up: using the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it belongs to the coward, or sluggard, to which importunity of solicitation is most contrary; as Luk. 18.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is all one, is opposed to praying always; so also the Latin, festina, suscita amicum tuum, hasten, stir up thy friend, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Symmachus, incite, i. e. importune him till thou prevail.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 5. From the hand of the hunter] The Hebrew here hath no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Vulgar render de manu, from the hand, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the snares. But as the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to dart, or shoot, or throw, so the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not only an hand, but a blow, or stroke, or any kind of hurt; The Chaldee, Deut. 32.36. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stroke, and so frequently elsewhere; Here they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin renders pedica, a snare, or toil, but the Translator of the Syriack (which useth the same) plagis, strokes, and so it most probably signifies the wound, or shot, or stroke, that the roe receives from the hunter's arrow, or dart. In the latter part of the verse, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the hand of the fowler, the Chaldee and Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the snare; and so the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the snare, but this probably as a paraphrase of the fowler's hand which layeth the snare, and into which it comes by being caught there. And so here, the double use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both for a stroke and an hand, hath a special elegance in it.  
V. 7. Guide] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a captain, or guide, the ancient Interpreters seem to have read somewhat else, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, summer-fruit, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the plural, in the same sense; for the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to mow, signifies any thing that is mowed, or reaped, and is used for the time of harvest in the next verse; and herein the Syriack agrees with the Chaldee, and the LXXII. vary but little, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, husbandry, meaning, I suppose, the fruit of husbandry, as 1 Cor. 3.9. those whom by Paul's preaching God had brought in to the faith, are called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, husbandry, by the same proportion, that they are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, building, the one ripe for harvest as the other for habitation. Only the Latin of all the ancients read ducem, captain, which agrees so well with the other two that follow, that we have no reason to doubt of the present reading.  
V. 12. A froward mouth] The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  perverseness of mouth, by which the Syriack understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quarrelling, strife, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, litigare, jurare, or, as their Latin renders it, detraction, the cause of quarrels among neighbours: the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pervert, deprave, distort; and having for the man of Belial, in the beginning of the verse, set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man that is a calumniatour, they seem to direct it wholly to this signification, of detracting and depraving the actions of other men, and so perverting all to the worst sense that is possible. The LXXII. reads more loosely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he goes ways that are not good; But Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by distortions of the mouth, i. e. either making wry mouths, as detractours use to do, or by his speech distorting, depraving the actions of other men. This is here affirmed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ a man of Belial, as that is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profit, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unprofitable person (as that signifies a very wicked man.) The phrase is used of Nabal, 1 Sam. 25.25. and there rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fool, as elsewhere 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sons of wickedness, Deut. 13.13. But in the New Testament it is applied to the Devil, 2 Cor. 6.15. who we know is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calumniator, as here the Chaldee render it. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a foolish man, as folly and wickedness are all one; The Latin, homo apostata, an apostate, that being the notion of the word, Deut. 13.13. In this place it most probably denotes an idle, foolish, and withal a wicked man, that cares not for God's directions of his tongue or life, for of such a one that is true which follows, he goes about depraving and calumniating, idleness, folly, and wickedness leads to this course, see 1 Tim. 5.13.  
V. 30. Despise] What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, will reasonably be resolved by the consent of all the ancient Interpreters. The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no cause why we should be astonished or wonder, and the Latin non grandis est culpa, it is no grand crime. But this, I suppose, not from any special notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for wondering, but from that use of it for contumely or reproach, as that notes the capital punishment of malefactors, paradeigmatizing, bringing exemplary punishment upon them. To this sure the learned Castalio refers, reading, Non tractatur contumeliose, he is not handled contumeliously.  
V. 31. Sevenfold] That the Law of Moses required not a sevenfold restitution, is manifest by the express words, Exod. 22.1. fourfold of sheep, fivefold of oxen it prescribes, but not sevenfold of any thing. And in the New Testament, when Zacheus, Luk. 19 converts to Christ, and proffers a full restitution for all that he had injuriously taken from any, and by his abundant charity giving to the poor half that he had, demonstrates his care of exact justice; yet the restitution he mentions is not sevenfold but fourfold. It cannot then with truth be said of the thief here, that he shall restore sevenfold. And when some endeavour to salve this, by saying that seven is the perfect number, and restoring sevenfold signifies making perfect restitution; it is not reasonable to admit this Scholion, because the perfect restitution being by the Law specified to be four or fivefold, and not left indefinite, it were strange that the legal definite proportion should be omitted, and another definite proportion that of sevenfold named, when but four or five at most was intended. It is therefore much more reasonable, what the learned Franzius from Martin Luther observes, that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to be rendered seven times, not seven fold; so the word is used and rendered by us, Psal. 12.6. And then the meaning will be evident, he that steals, if he be found, shall restore, according to the legal rate of amercement; and if he steal again, so shall he suffer again; if he steal seven times, he shall be forced to restore seven times; yea though it amount to all the substance of his house, all that he is worth. And then the comparison in the Text betwixt the Thief and the Adulterer lies thus; The Thief pays dear for his stolen goods, sometimes whatever he is worth, but these other sort of stolen goods, which to some men are the sweetest prize, that of his neighbour's wife, this costs him much dearer, even the loss of his life and soul. The Thief as oft as he stole, so oft had he ways of redeeming himself; but the Adulterer cannot ransom himself by any price, his life is forfeit to the Law, nay, if by secrecy he avoid that, he oft brings foul and destructive diseases upon himself, and his soul is in the same danger as his life, see Note g.  
V. 32. He that doth it, destroyeth his own soul] The Hebrew setting of this passage, is most fully expressed by the Chaldee; The Hebrew literally sounds thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that corrupteth his soul, or destroyeth his life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall do this; And the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he that seeks to corrupt his own soul, or destroy his life, he will do this. All the difficulty is, whether it be to be rendered of destroying the life, or corrupting the soul, the words signifying both indifferently; If the latter, than it signifies this sin of adultery to be against the notions of common ingenuous nature, and founded in a corruption of those principles of right judgement, as Aristotle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pleasures are corruptive of principles, and this foul sin is an effect of that corruption, which was noted before, when it was said of him that commits adultery, that he is destitute of a heart; But it is more probably interpretable of destroying the life, either by bringing diseases, and so death itself, or by calling down capital punishment on the malefactor, that so it may be here fitly opposed to theft in the comparison here made, theft being punished by the Law with restitution, but adultery with death.  
V. 6. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, behold and be wise, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seeing imitate, and become wiser than he; An useful paraphrase.  
V. 8. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gathereth her food, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, maketh great provision, by way of paraphrase also. But after this they add another example agreeable to the Ant, that of the Bee, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Or go to the be, and learn what an artificer she is, and how venerable a work she makes, whose labours kings and private men bring for health, and she desirable and famous to all, though weak in strength, having honoured wisdom, she hath been advanced. This large addition having no footsteps in the Hebrew, cannot be thought any genuine original part of the LXXII. their Translation, but inserted by a later hand, yet it is so ancient as to be found in most copies, and there read by S. Ambrose, Hexam. l. v. c. 21. and S. Jerom, on Ezek. three In Proverbiis de ape dicitur, etc.  
V. 10. For [a little sleep] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou sleepest a little, thou sittest a little, to note the sitting still, as well as the sleeping of the sluggard. For [folding the hands to sleep] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou embracest thy breast with thy hands, as it is the manner of the idle as well as the sleepy person to do.  
V. 11. For a traveller, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an evil way-goer, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man of shield, which we render an armed man, (Symmachus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, literally, and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spear-man) they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good courser, in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swift of foot, is Homer's Epithet for Achilles, that valiant Warrior; or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the Olympic Games, or exercises of Valour; and then they add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but if thou be diligent, thy harvest shall come as a fountain, and thy poverty shall fly as an ill courser] meaning to illustrate the former sentence by the contrary; But this with no more probability to be thought a genuine part of the LXXII. than the passage of the Bee, v. 7. was.  
V. 14. For soweth discord, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such an one brings troubles to a city.  
V. 16. For these six things doth the Lord hate, yea seven are an abomination to him,] they read, in coherence with the former verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he rejoiceth in all things which God hateth, but he is broken for the uncleanness of his soul. In the former part for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, six, they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gavisus est, which they frequently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as here they do) Isa. 66.10. and 14. Lam. 1.22.4.21. And in the latter part, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and seven, they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is broken, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abomination to his soul, is easily transformed into [for the impurity of his soul.  
V. 19 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, breatheth lies, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accendeth, inflameth lies, from the divers uses of the breath to inflame, or set on fire, as well as to speak.  
V. 22. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she shall lead thee, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lead it away, and let it be with thee, by way of paraphrase; for as in taking a guide to conduct one in the way, this is the manner, the man takes the guide, and keeps him with him, and he directs the man in the ambiguities of his way, so here, the taking the Law and keeping it with him is equivalent, to the Laws conducting him in his journey.  
V. 23. For the commandment is a lamp, and the law is light] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the command of the law is a lamp and light, joining those into one, the commandment and law, which whilst they are severed, are yet supposed to signify the same thing. Whereas in the end of the verse they sever those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reproof and instruction, which in the Hebrew are in regimine, reproof of instruction.  
V. 24. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the smoothness or flattery, for which Symmachus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, smooth-tongued, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calumny (whereas elsewhere they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deceit, and ch. 7.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a snare) either because flattery and calumny go together, (he that flatters one, calumniates others to him) or because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies first to divide, then to smooth, and that of calumniating may refer to the former signification, calumny, breeding discord, and division. Accordingly the Syriack here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from feeding on delations or accusations, which is their phrase for calumny, and accordingly they call the Devil he that eats accusations) and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they use, comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cut or divide.  
V. 25. For lust not after her beauty in thy heart] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of excellent paraphrase; for if lust gain the consent of the heart, it hath certainly overcome that man, before it break out into the actions.  
V. 26. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, literally, by a whorish woman, to a cake of bread] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the price of a whore is as much as of one loaf, thus supplying the Ellipsis, to which also the Latin agrees, pretium scorti vix est unus panis, the price of a whore is scarce that of one loaf. And the learned Castalio seems to approve it, nam meretrix & libidinosa mulier cum valeat ipsa unum panem, pretiosam venatur animam, a whore when herself is worth but one loaf, hunts the precious soul. And thus the sense is well made up; But the Ellipsis is most readily supplied by that way which our English hath made use of.  
V. 32. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an heart, which the adulterer is said to want, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, understanding the volitive faculty, which is seated in the heart.    

CHAP. VII.  
1. MY son, keep my words, and lay up my commandments with thee ,  
2. Keep my commandments and live, and my law as the apple of thine eye,  
3. Bind them upon thy fingers, write them upon the table of thine heart.  
4. Say unto wisdom, thou art my Sister, and call understanding thy 
* acquaintance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  kinswoman.  
5. That they may keep thee from the strange woman, from the stranger which flattereth with her words.  
Paraphrase. 1, 2, 3, 4, 5. And as the caution thus far insisted on, ch. 6. was that which all parents see necessary, timely and frequently to inculcate to their sons, v. 20. so is it an eminent part of the admonition of wisdom, to all her children, as thereby is meant the commandment of God, and the eternal wisdom of the Father, the Messias and Son of God. There is no duty that these exact of all more indispensably to be treasured up in the heart, in order to continual practice, to be prized as life, and guarded as that which is soon hurt, and most tenderly valued by men, to be observed in all their actions, and imprinted in their very hearts, as the Law by the finger of God was engraven in the tables of stone; No more genuine branch of true saving knowledge, that more nearly allies us to the purity and wisdom of God, than is a constant and obstinate chastity, that will never be ensnared with the most liberal promises and invitations of the most pleasant sin, or by the most cunning and flattering solicitor drawn into any unlawful embraces.  
6. For at the window of my house I looked through the casement.  
7. And beheld among the simple ones, I discerned among the 
† sons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  youths a young man, 
‖ lacked ●s heart, see ch. 6.31.  void of understanding,  
8. Passing through the street near her corner, and he went the way to her house,  
9 In the twilight, in the evening, in the dark and black night:  
10. And behold there met him a woman with attire of an harlot, and 
* taking or destroying the hear●.  subtle of heart.  
Paraphrase. 6, 7, 8, 9, 10. And certainly there is great need of caution to be timely given to all young men, and sadly considered by them, there being nothing of more ordinary experience and observation than the seduction of such to this wasting sin; He that shall but look out of his window into the streets, where the young men resort, shall ever and anon see some such unwary seducible person thus ensnared; If he have any design or project that way, and discover it but by walking toward that part of the city where any such a Merchant dwells, either in the dark of the night, or the shutting of the evening, he shall be sure to meet with this game, without much seeking; If any man be discerned to be of such inclinations, she is ready for him, prevents his inquiries or solicitations, comes out in a dress which tells him what she is, and addresseth herself to him with her artifices, besiegeth and takes him presently.  
(11. She is 
† prati●● and running about.  loud and stubborn, her feet abide not in her house,  
12. Now is she 
‖ abroad.  without, now in the streets, and lieth in wait at every corner.)  
Paraphrase. 11, 12. (By this you may know her; she is extremely bold and forward to talk, runneth about from place to place, never keeps within doors, as all sober and chaste persons are wont to do, but intrudeth herself into all company, is in all places of public resort, and where any prey can be hoped for, there she lies in ambush to seize on it, and in order thereto, chooses out the corners of the street for her station, from whence she hath the fairer prospect, sees and hath the command of all that pass through either of the streets, which thus meet in that corner (see Matth. 6.5.)  
13. So she caught him and kissed him, and with an 
* firm composed countenance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  impudent face said unto him,  
14. I have peace-offerings with me, this day have I paid my vows.  
15. Therefore I came out to meet thee, diligently to seek thy face, and I have found thee.  
16. I have decked my bed with cover of tapestry, with carved works with fine linen of Egypt.  
17. I have perfumed my bed with myrrh, aloes and cinnamon;  
18. Come let us take our fill of love till the morning, let us solace ourselves with loves.  
Paraphrase. 13, 14, 15, 16, 17, 18. And generally the first of her address is with great familiarity of kindness, then with great constancy of look, as if she were in great earnest, she invites him home to an entertainment at her house, pretends she had received some mercy from God, for which she had vowed a sacrifice of thanksgiving, and this being the day of paying her vow, she had consequently a sacrifical feast at home, and she could not satisfy herself to eat it without his company; and to be sure of it, she would not trust to the care of a messenger to invite him, but came out herself to make diligent inquisition for him to carry him home with her; And having put on this mask of piety to introduce it, she proceeds to downright barefaced solicitation, tells him how she hath adorned and perfumed the very bed with all costly furniture, and incense; and by these and the like advantageous allectives she attracts him to her embraces.  
19 For the 
† My husband, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  good man is not at home, he is gone a long journey.  
20. He hath taken a bag of money with him, and will come home at 
‖ new moon  the day appointed.  
Paraphrase. 19, 20. Then lest he should be deterred by the danger of the sin, and the effects of the husband's rage, she assures him, he is gone a long journey, and taken provision with him for a competent space, and will not return again till the next month.  
21. With much fair speech she caused him to yield, with the flattering of her lips she forced him.  
Paraphrase. 21. And by these and the like artifices she prevails with him, and carries him with a kind of violence to his ruin.  
22. He goeth after her strait way as an ox goeth to the slaughter, or 
* as a fool danceth to his chairs, or, as a tinkling ornament to the correction of a fool.  as a fool to the correction of the stocks.  
Paraphrase. 22. By such fair promises of sensual pleasures, and security in the enjoying them, he is led on as insensibly and unconcernedly as the Ox that is led crowned to the place of slaughter, and knoweth not nor suspecteth any such danger; and not only unconcernedly, but gladly, danceth, as it were, to his execution, as a fool which is pleased and gratified with his tinkling ornaments, when indeed he is led to punishment in them; On these motives he goes on confidently and cheerfully to the commission of this sin, which costs him so dear at last.  
23. Till a dart strike through his liver, as a bird hasteth to the snare, and knoweth not that it is for his life.  
Paraphrase. 23. And thus he goes on without dread or hesitancy, till he be wounded as a deer, by the arrow of the hunter, or engaged, like a bird, in the fowler's snare; one such act of sin introduced with those flattering invitations, becomes such a wound and snare to his soul, such a wasting of all grace, and even common notions of piety, and justice, and purity in his heart, that he seldom gets out again, and so though his expectations of carnal pleasure, and no apprehensions of any farther inconvenience, made him greedily to take down this morsel, it proves to his damage most poisonous and mortiferous, and so his case, when he is thus seduced and ensnared, though to him it seem very desirable, is most sadly to be compassionated and averted, as being that which betrays all the joys and comforts of his life, delivers him up to all noisome effects, beggary, reproach, diseases, and even to death itself.  
24. Harken to me now therefore, O ye children, and attend unto the words of my mouth.  
25. Let not thy heart decline to her ways, go not astray in her paths.  
Paraphrase. 24, 25. This most sad but true and obvious representation, so frequently experimented among men, may render it a very necessary and seasonable advice to all that pretend to be the sons of wisdom, that make profession of piety, or that have any respect or care of themselves, even of their secular condition, the comforts and advantages of this life, to resist the first approaches of this sin, not to yield to the flattering tenders either of pleasure from, or security in it, to bid defiance to all these and the like suggestions, and to believe and constantly adhere to the sober advices here promised, of preserving entire the purity of the very heart.  
26. For she hath cast down many wounded, yea many strong men have been slain by her.  
27. Her house is the way to hell, going down to the chambers of death.  
Paraphrase. 26, 27. For without laying this caution to heart, of resisting and defying the first suggestions, there is no hope of ever keeping from this sin; or, yielding to the sin, from the ruin that constantly attends it, without repentance and thorough change. All experience assuring us, that nothing else can possibly secure us, the most valiant and courageous heroes of the world, the most puissant soldiers that never yielded to any other enemies, stood out undaunted against all assaults, having generally been vanquished and captivated, and destroyed by the allurements of women; And so likewise nothing more visible and obvious to the observation of all, than the ruins which befall such as are thus ensnared, the yielding to this sin, is like the falling down a precipice, the direct path to irreparable destruction.  

Annotations on Chap. VII.  
V. 10. Subtle of heart] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies cannot be doubted, if the concurrence of all the ancient Interpreters may have force with us. The Chaldee and Syriack agree in the same rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separating, or taking away the hearts of young men, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used by them, ch. 4.16. where we read is taken away; The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which makes the hearts of young men fly out, and the Latin, praeparata ad capiendas animas, prepared to catch souls; All this, in all probability, as deducing the word, not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to keep, (as the Interlinear, reading servata, appear to do) but either from a contrary notion of that word, to lay waste, or destroy, that which was kept, and fortified, as Nah. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to destroy the munition, saith the learned Schindler, and so Jer. 4.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not watchers, but destroyers; (alluding to the name of Nabuchadnezzar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) where the LXXII. hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, destructions; or else more probably from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other significations imports to besiege a City, etc. in order to the taking of it. This I suppose (from the suffrage of all) in the active not passive sense, destroying or besieging others; and so the heart is by the Chaldee and Syriack and LXXII. explained to be the hearts of young men; for want of observing which, the learned Schindler explicating this passage twice, once under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and again under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and taking it in the passive in both, giveth interpretations not easily reconcileable; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rendering it destructa cord, omni carens prudentia, destroyed in heart, wanting all pru●nce, and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obsessa cord, circumvallata astutia, encamped or encompassed, or entrenched with subtlety, from which notion we seem to have taken [subtle of heart.  
V. 11. Loud and stubborn] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tumultuari, fremere, garrire, may here best be rendered prating or keeping ado; the Chaldee and Syriack render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for querulous as well as rebellious; The translator of the Chaldee renders it as from the latter praevaricatrix, the translator of the Syriack, petulans, petulant, and the vulgar have garrula, prating. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies diverting, flitting, not only from the right way, but from one place to another, and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wand'ring, and the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noting all kind of wantonness, and luxury, running from house to house, a feasting, etc. For the former of these the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, volatile, (Aquila, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idle) for the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, luxurious. By both which, this ill woman's character is set down somewhat like that of the younger women, 1 Tim. 5.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idle, going about houses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not so only, but tatlers or praters. And this seems to be the exactest rendering, not loud and stubborn, but prating and flitting, or running about from house to house, as is expressed in what follows, her feet abide not in her house, (contrary to that of the sober women, Tit. 2.5. who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keepers at home.) Now she is without, now in the streets, etc.  
V. 20. Day appointed] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hide, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the new moon, or time when the moon is hidden; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here (ה being changed into א) the day of new moon. To this the Chaldee refer by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of assembly, for such the New Moon was among the Jews, as the Calends among other Nations. The vulgar Latin render it in die plenae lunae, in the day of full moon, plenae being some way mistaken for novae, and so it should be in all probability the new moon. See Note on Psal. 81.6. This the LXXII. express not, but content themselves with that which was sufficient to the matter in hand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after many days. Our rendering it a day appointed, supposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supputavit; But the former is more genuine.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 22. A fool to the correction of the stocks] The difficulty of ●nderstanding this passage must first be explained from the original; The words there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the only word that will want explaining is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is thought to signify a fetter, or some other punitive restraint belonging to the feet, which our English renders the Stocks, but it evidently signifies an ornament of the feet, somewhat used in time of jollity. Thus Isa. 3.16. among the several expressions of the pride of Zion, we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it, making a tinkling with their feet, as the Interlinear, tinniebant, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, playing with their feet, the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies motion, or commotion; If that be of the body, than it is moving with the feet, i. e. dancing (and to that the vulgar Latin seem to refer, composito gradu incedebant, they went in a form path) but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs also to the motion of the mind, and then it signifies to provoke; and in that notion 'tis evident the Syriack there use it, who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they provoke the Lord. This rendering of the Chaldees was most probably, by mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that signifies to provoke to anger, which the Syriack seeing, have rendered it by both dancing and provoking, they dance with the feet, and provoke the Lord to anger. But the true meaning of the verb in that place must needs be discerned by v. 18. where we have the noun, the same which here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we read, the bravery of their tinkling ornaments, but the Chaldee (and with them the Latin) reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of their shoes, and the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of their clothing, and so the Syriack and Arabic, all agreeing to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it must needs be there an ornament of the feet. And then in all reason we must so take it here, there being no other place of the Scripture, from whence we should pretend to fetch any other importance of the word. In this sense the literal rendering of the passage will be, as an ornament for the correction of a fool, i. e. as when a fool hath some ornament or bravery put on him, and in that goes, or is carried to correction. Thus will it perfectly agree with the foregoing similitude of an ox going to the slaughter, or to the sacrifice, who when he goes thither, discerns not but that he is going to a fair pasture, or, as it was an ancient custom, goes with a Garland or Crown on his head when he goes to be sacrificed. As that Garland is to the Ox, so this ornament to the fool; and then as the fool thus set out, never imagines he goes to correction, and the ox never thinks of his approaching slaughter, so this seducible young man, alured by promises of pleasure and security, goes to his own mischief and ruin. If there seem any difficulty in this rendering, then will that be cleared by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a verb, signifying as it doth in Isaiah, to wear that tinkling ornament on his feet, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be, as a fool danceth, (parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a bird hastens, v. 23.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the bond or chain (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ligavit) by which he is tied to the post for correction, he goes on merrily and jollily though it be to the place of correction that he goes. Thus it is certain Symmachus understood it, who reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fool leaping, dancing to the fetters or bonds: and to the same sense more paraphrastically the Latin, quasi agnus lasciviens & ignorans quod ad vincula stultus trahatur, and as a lamb leaping wantonly, and not knowing the fool is drawn to bonds. In this passage the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fool, is by the Chaldee and Syriack and LXXII. and Arabic, transformed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a deer or stag, and so set, as another similitude to which that which follows of the arrow or dart striking through his liver, may be literally applied; and thus understanding it, seeing there is no substantive to supply the place of the fool in this part of the period, they all join to read here a dog, (though there be no word that sounds that way, but meaning it as a paraphrase) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Chaldee, and as a dog to the chain or bonds, and the Syriack in the same words, and also the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and as a dog to the bonds; And then follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as a deer struck with a dart into the liver, and so the rest also. From hence it is, saith the learned Val. Schindler, that the Hebrews expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one that hath those tinkling ornaments, bells about his heels, leaping and frisking like a dog. And so by this understanding of the passage, all the renderings of the ancient Interpreters, if not as literal, yet as using the liberty of paraphrasts, will be accorded.  
V. 26. Many strong men] The Hebrew here reads not many, but all,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. literally, and strong are all her slain, i. e. all the slain are the strong, if we join 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all] to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her slain] as is most reasonable; and so the Chaldee seems to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strong are all her slain, and so the Syriack, both literally following the Hebrew. And then the meaning is, men of strength and valour in other things, those that have been the most famed and reputed of in that kind have generally been wounded and slain by these darts. But if we permit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all] to affect the foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strong] than it is, all the strong are her slain, by all the strong, meaning all the most strong or renowned for strength, those that have excelled all others in strength. So the vulgar Latin reads expressly, fortissimi quique interfecti sunt ab ea, all the most valiant have been slain by her. The LXXII. to avoid the difficulty, leave out the word strong, and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are innumerable whom she hath slain. But Symmachus and Theodotion more literally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the strong.  
V. 1. In the end the LXXII. adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my son, honour the Lord, and thou shalt be strong, but beside him fear no other.  
V. 6. For my house] and I looked] they read (as of the woman) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her house, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she looked] and so understand this and the following verses of the whores watching whom she may seduce. 'Tis probable this was by reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my house, as we have it, and the Chaldee, and the Latin, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her house.  
V. 8. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he went, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, talking, not that the word hath any such signification, but because they thought that circumstance of walking sufficiently expressed before in the beginning of the verse.  
V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solace, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exultavit, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, referring to the custom of wrestlers, to which Aquila also refers, in reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to strive, or wrestle.  
V. 22. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strait way, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, easily seduced, the word is taken from a foolish bird which the fisher boys toll and catch with the foam of the Sea, and signifies proverbially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that is quickly and easily drawn or seduced or deceived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius) and this by way of paraphrase; yet also with respect to the original notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simple or foolish. But Aquila and Theodotion read more literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, presently.    

CHAP. VIII.  
1. DOth not wisdom cry, and understanding put forth her voice?  
2. She standeth in the 
* head,  top of high places, by the way, in the 
† midst  places of the paths.  
3. She crieth at the 
‖ band or side of the gates,  gates, at β the 
* ●uth,  entry of the city, at the coming in at the doors.  
Paraphrase. 1, 2, 3. In this is the infinite goodness and abundant care and solicitude of God expressed, that when they provoke him in the highest measure to leave them to their own ungodly desires and purposes, and to forsake them utterly without ever recalling them to repentance; he chose is most importunate in his calls to them, by the law of reason and conscience in the heart, by voices from heaven, by judgements, by mercies, by Moses and the Prophets, and at last, when all other means were successless, by his own Son, God-man, the great Prophet forepromised, and after him, by the descent of his Holy Spirit on the Apostles, commissionated by him; by these so many distinct articulate ways of revelation, making known his will to them in such a manner, as if he were resolved to leave no one man in the world ignorant of his duty, and of his own nearest concernments in the discharge thereof. Should divine knowledge be imagined to be an Herald with a Trumpet in his hand, or a Crier with his Oies sounded aloud, in the presence of the whole world, on a place of the greatest advantage to be heard, in those meetings of ways, entrances into cities, and houses, that no man living might possibly be left ignorant of that which is proclaimed, it could not by that means be more audible, and leave mankind more inexcusable in going on in their sinful ways than now it is, and doth by means of those loud calls that God hath vouchsafed to the world.  
4. Unto you, O men, I call, and my voice is to the sons of men.  
Paraphrase. 4. And is it not a great enhansement of the mercy to mankind that when a multitude, whole legions of Angels were fallen into an abyss of sin and misery, as well as mankind, yet this favour being not showed to any one lapsed Angel of all that multitude, all the whole race and kind of men were thus graciously considered by God, as to have God's calls, nay his Son Christ, the most articulate calls, communicated to them, Gentiles, the most idolatrous, polluted Gentiles, as well as Jews, the most proud provoking, rebellious, crucifying Jews, all of each sort, redeemed by him, and no one of all mankind left out of that purchase, and his calls to repentance dispatched to all by the Apostles, in his name preaching pardon for what was past, and now commanding all men every where to repent. Act. 17.30.  
5. O ye simple, understand 
† cunning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII. astutiam, Lat.  wisdom, and ye fools be ye of an 
‖ understand with, or in the heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  understanding heart.  
Paraphrase. 5. And the interpretation of that is, that they should rescue themselves from the reproach and wretched effects of the utmost folly, judge what the rules of true wisdom, or but craft and subtlety, and care of their own interests, will exact from them, and set cordially, and resolutely to the practice of it.  
6. Hear, for I will speak of excellent things, and the opening of my lips shall be right things.  
Paraphrase. 6. This certainly may deserve audience from us, being a most venerable and excellent subject, and all other knowledge unworthy to compare with it, either for profit or certainty.  
7. For my mouth shall speak truth, and wickedness is an abomination to my lips.  
8. All words of my mouth are in righteousness, there is nothing 
* wrong ●r crooked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  froward or perverse in them.  
9 They are all plain to him that understandeth, and right to them that find knowledge.  
Paraphrase. 7, 8, 9 The precepts which thus are given us by God, in order to the regulating our lives, are most just and righteous precepts, most extremely far removed from all iniquity or impurity, such as the law of reason in men's hearts, if it do not exact of all men, doth applaud and highly approve in those that practise them. Only those that go on in their wicked courses obstinately and imperswasibly, that keep at a distance from them, that never had the least experience of the pleasures which virtue yields, they may doubt of the reasonableness of these precepts, imagine them too severe, designed to betray them to a joyless life. But for all that apply themselves to true wisdom, moderation of affections, acting according to rules of virtue, as they are most plain and obvious to be understood, as visible as what is directly before me, so are they most agreeable to the better part of the man, to reasonable and ingenuous nature.  
10. Receive my instruction, and not silver, and knowledge rather than choice gold.  
11. For wisdom is better than rubies, and all the things that are to be desired are not to be compared to it.  
Paraphrase. 10, 11. And indeed, if the comparison should be made betwixt the practice of virtue in the one scale, and all the silver and gold and most precious stones, and whatsoever is most valued and eagerly pursued among men, it is certain the amiableness and true excellency of the former, would in any sober man's esteem, infinitely outweigh all the rest amassed together. All that outward plenty and splendour can never make any man contented, much less happy; but generally brings additions of fears and turmoils, and so of miseries to the possessors: Only the practice of all virtue (moral and christian) are the foundation and matter of a pure immixed, substantial, lasting satisfaction and happiness to all that are uniformly exercised therein.  
12. I wisdom dwell with 
† cunning, see v. 5.  prudence, and find out 
‖ the knowledge of m●chinations.  knowledge of witty inventions.  
Paraphrase. 12. And let all the cunning and subtlety in the world combine in the most dextrous artificious projects, which wicked men use in the bringing their unjust machinations to pass; the practice of virtue constant and uniform, will be able to outvie and outwit them all; and though at first, the subtlety of the world may seem to get the start, yet virtue will carry it at long running, and in fine, approve itself the only true policy.  
13. The fear of the Lord is to hate evil; pride and arrogancy, and the evil way, and the froward mouth do I hate.  
Paraphrase. 13. This virtue if it be such as will approve itself to God, consists in the forsaking of every wicked way, it being certain that not only some, but every sort of such, in thought, deed and word, is most detestable in the sight of God. The wisdom 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 
* subsistence see ch. 2. note b.  sound wisdom, I am understanding, I have strength.  
Paraphrase. 14. And as this is the only true wisdom (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 insurance 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 superior orbs and spheres of motion, than the exact observation of those rules which piety directs to, strict justice in all their undertake, 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 people's sins, as 
* De C●vit. Dei, l. 5. c. 19  St. Austin concludes from this, and another Scripture) so the only 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 wisdom 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 shal● find me.  
Paraphrase. 17. And the reason is clear; those that adhere to God, God will adhere to, and patronise, 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 steadfast to them all felicity is constantly consequent thereto, (which concludes for Princes as well as all other men, that true piety is the only 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, ('twas but a boast of Satan's, to assume, that they were in his power to give them to whomsoever he pleased) and the only way to perpetuate either of these to ourselves 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 ourselves, which he requires of us, and wherein our wisdom 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 inferior 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 tranquillity and peace which that affords in general, and the practice of every particular virtue, 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 judgement,  
21. That I may cause those that love me to inherit substance, and I will fill their treasures .  
Paraphrase. 20, 21. This kind of wisdom is of a vast extent, belongs to all the actions of private and public 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 virtues. 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 
† valleys.  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 wisdom which directs us to all this, is but a ray of that eternal wisdom of the Father, the Word and Son of God, which in the fullness of time was to be incarnate (on purpose to call mankind to repentance, to redeem us from all iniquity, and purify 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, rejoicing always before him.  
31. Rejoicing 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 wisdom, wherein the circle of the heaven was framed encompassing the air and superior abyss, wherein the waters in the clouds, and those in the bowels of the earth were assigned their mansions, wherein this globe of earth and sea were so form, that the one should be confined to its channel, the other stand firm on its basis; this eternal Word, and wisdom of the Father was the great artificer, by which all was framed, inseparably united, the Son to the Father, and as a Counsellor joining in all the wise fabric of the Universe, and all therein contained: All which being form by infinite wisdom, all was exceeding good, and beautiful, and delightful to the Creator. And though it were so, yet the creating of mankind was a special and principal piece, whereto the whole Trinity was summoned, Gen. 1.26. and about this one sort of creature, when created, God took special delight to be employed, as bearing his image, in a special manner, and when that by sin was defaced, immediately this wisdom of the Father was promised to be incarnate, to unite itself to our humane nature, thereby preferring it before the very Angels, on purpose to redeem and restore us to purity.  
32. Now therefore hearken unto me, O ye children, for blessed are they that keep my ways.  
33. Hear instruction, and be wise, and 
‖ frustrate it not, see note on ch. 1. h  refuse it not.  
34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.  
35. For whoso findeth me findeth life, and shall obtain favour of the Lord.  
Paraphrase. 32, 33, 34, 35. These considerations put all together (the all kind of advantages from obedience to the divine commands of God, and their flowing from that eternal wisdom of God whereby the whole world was designed and created, and so unquestionably the most divine and excellently wise, and such as the eternal Word and Son of God was to be incarnate in our flesh to exemplify and oblige to this practice) may make it most perfectly reasonable for all that consider themselves, their present or future weal, to set to this exercise diligently and constantly (see Luk. 11.28.) as the only way to all kind of felicity; not to frustrate so great a mercy as is the instruction of God himself who certainly knows what is our best and wisest course, and therefore prescribes it us, because he knows it most agreeable to the better part of us, but to apply themselves to it, most solicitously, constantly, and unweariedly, as that which is made up of all kind of felicity, makes life worthy to be called life, prepares them that live well here for that favour of God which will never deny them any good thing here, and will over and above reward them for being thus happy here, with an eternal immarcescible crown of glory hereafter.  
36. But he that sinneth against me, wrongeth his own soul; all they that hate me love death.  
Paraphrase. 36. Whereas the neglect of these precepts is the greatest treachery against ones self, the going on in any course of sin, is the immersing him in an abyss of present wretchedness, the engaging him in certain eternal woes hereafter. So that every wicked man stands off on terms of the utmost defiance to wisdom, and is only in love with ruin and destruction, refuseth happiness when it is put into his hand, when he is courted to it, and woos and importunes misery, casts himself away, and his body and soul to all eternity, for that that yields him the least fruit in the enjoyment.  

Annotations on Chap. VIII.  
V. 12. Witty inventions] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excogitavit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, counsel, machination, most frequently in an ill sense; so Leu. 19.29. it is rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the counsel of the wicked, and by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wickedness; and Prov. 12. v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man of cogitations, is by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wicked man, and so by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a wicked man: and accordingly here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered the knowledge of machinations, which if it be in an ill sense of machinations, than the finding them will be the finding them out, discovering and defeating and frustrating all such the craftiest contrivances of worldly and wicked men; but it may be also in a good sense, and then it is the finding, i. e. the obtaining and acquiring them; and thus it best agrees with the beginning of the verse, where of this true i. e. practical wisdom it is said, that it dwells with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. subtlety, cunning, craft, as before, v. 5. contrary to simplicity and deceivableness, and so the full importance of the place is, that this kind of wisdom, the practice of virtue, though it be not so esteemed, but be under the contrary prejudice is indeed the only true subtlety. The LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I invoked knowledge and cogitation, reading, it seems, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and cogitations, and so doth the Chaldee and Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowledge, and cogitations.  
V. 22. Possessed one] The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus most literally rendered, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to possess; But it must be remembered, that this possession is sometime acquired by begetting, as the Son is certainly to be reckoned among the possessions of the Father, as well as the Servant which is brought up by him, or the cattle or House in like manner; so Gen. 4.1. upon the birth of Cain, Eve saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it I have gotten a man, etc. And Zach. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, begat me. This makes it reasonable to bestow some consideration on the reading of the LXXII. in this place, where we have it rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord hath created me in the beginning of his ways, on, or over his works. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, created, is mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, possessed, was St. Jerom's conceit, on Isa. 26. and is obvious to imagine because that will be directly answerable to the ordinary notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for possessing, and because Aquila reads expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, possessed me. But beside that the Ancient Fathers before St. Jerome, follow this reading of the LXXII. which now we have, 'tis evident the Chaldee concur in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, created me. And the Son of Sirach more than once transcribes it, ch. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wisdom hath been created before all things, and v. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord himself created her, and ch. 24.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he created me from the beginning before the world: And Gen. 14.19. the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where speaking of God, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who created heaven and earth. And so the Latin, creabit: and in all probability the phrase belongs to the great Title of God as Creator. This only is, to this matter, worthy to be observed, 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here the Chaldee use, though it be used of Creation, Gen. 1.1. and in other places, yet it is also taken in a greater latitude for any kind of production, so Job 3.3. speaking of birth, and conception, the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the latter of these, and Psal. 51.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used, which we render create a clean heart, but that evidently in the notion of making, and Psal. 102.18. the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that shall be born, not created. And so Ps. 104. speaking of the creatures of the world already made, which at God's hiding his face is troubled, at his taking away their breath, die, v. 29. 'tis added, thou sendest forth thy spirit, they are created— which what it signifies, is made evident by the following words, thou renewest the face of the earth; 2. that when it signifies Creation properly and strictly so called, than the LXXII. do not render it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Gen. 1.1. they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord made the heaven and the earth; and so the Author of the Book of Maccabees, 2 Mac. 7.28. speaking of the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God made them of that which was not; and the Author to the Hebrews, ch. 11.3. uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being framed, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being made, speaking of the Creation, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 3. that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is frequently found in the loser notion for any kind of production; and yet more loosely for ordaining or appointing, and so is not peculiar to that which we ordinarily call Creation, or which the Arians meant by it, viz. production out of nothing. So when Ecclus 7.5, 'tis said of husbandry that 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render ordained of the most High, and ch. 38.1. of the Physician that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God hath created, i. e. appointed him, and ch. 40.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, death and bloodshed, strife and sword are created, i. e. appointed for the wicked. If we should here take it in this notion, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, would be (not he created, but) he set me over his works, viz. those which should after be created, or for his works, for the creating them; and to that agrees v. 23. I was set up and constituted from everlasting, But if we shall rather take it to denote generation, then as it best accords with v. 24, and 25. so that at utmost it will conclude no more than what the Church hath always thought of the eternal generation of this wisdom of the Father, the Son of God, without the least show of patronising the heresy of the Arians, who from hence conclude the second person to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a creature created out of that which was not, out of nothing, as all the visible world was. Thus 'tis certain St. Cyprian interpreteth it, in the beginning of his second book against the Jews. Christum primogenitum esse, 
p. 205.  & ipsum esse sapientiam Dei, per quam omnia facta sunt, apud Solomonem in paroemiis: Dominus condidit me initium viarum suarum in opera sua, etc. that Christ is the first begotten, and that he is the wisdom of God, by which all things were made, is testified by Solomon, in the Proverbs, The Lord framed me the beginning (taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sense of a noun) of his ways, on, or over his works. 
p. 297. A.  So Tertullian adversus Hermogenem, c. 18. sophiam conduit, & generat in semetipso; Dominus, inquit, condidit me initium viarum suarum in opera sua. God framed and generated wisdom in himself, as in Solomon wisdom saith, the Lord framed me, etc. So Lactantius, de ver Sap. 
p. 281.  l. 4. p. 281. Ipse est filius qui per Solomonem locutus est, Deus condidit me in initio viarum suarum in opera sua, etc. It is the very Son of God which spoke by Solomon, The Lord framed me in the beginning of his ways, for, or over his works, etc. adding that he was by Trismegistus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's builder, and by Sibylla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's counsellor, because he was furnished by God with so great wisdom and power, that God used his counsel and ministry in the building of the world. Of the force of this place, under the style of Dominus condidit vel creavit me, The Lord hath framed, 
p. 223.  or created me, see S. Hilary de Synodis adver. Arianos', where though he oppose and anathematise the Arians conclusion that Christ is a Creature, meaning one created out of nothing, or that had any beginning of being, yet he infers hence the generation of Christ, and the immutable nature of God, quae creavit ex seipsa quod genuit, which created out of itself that which is begot, and concludes that the profession of the natural generation extinguishes the heresy and wicked opinion of being a Creature of God, out of nothing. And so 
† C●m. in Proverb. T●m. VIII. p. 84.  S. Jerom, though he change the translation, and read possedit me, the Lord possessed me, in the beginning of his ways, (and on 
‖ Tom. IU. p. 96.  Isa. 26. resolve that it is an ill reading, quaedam etiam exemplaria male pro possessione habent Creaturam, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) some Copies read amiss, creating for possessing) yet he allows, and makes no change in this part of the sense, Vox Christi, saith he, qui vera est Patris Sapientia, quae ante omnem Mundi Creaturam ineffabiliter ex Patre genita, etc. it is the speech of Christ, who is the true wisdom of the Father, which before the Creation of the world, was ineffably begotten of the Father. By all this it appears 1. how little reason there is to imagine a false reading in this passage of the LXXII. 2. how little cause to fear any advantage to the Arian heresy from hence, when the Fathers, as before, so in their disputes against the Arians, acknowledge this reading, and 3. that the words thus read, are favourable to nothing but that Catholic Doctrine of the Church concerning the eternal generation of the Son of God, and so assure us, that this part of the description of Wisdom is to be interpreted peculiarly of this uncreated Wisdom of the Father, his eternal Word or Son, though the former part, from the beginning of this Chapter to ver. 22. be intelligible of the Law of God, as that is revealed to us (but that again most eminently by Christ, since his Incarnation) yet not without some reflection on this eternal Son of God, in the sublimer sense, as when v. 15. it is said, By me King's reign, respecting (at least not excluding) Christ as God, whose Ordinance it is by which they reign. Accordingly Eusebius, Eccl. Hist. l. i c. 2. designing to show that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a being before the world, living and subsisting with the Father and God of all, ministering unto him for the framing and building of all things that are made, called the Word and Wisdom of God, brings together these passages, by me Kings reign, etc. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the Lord hath created or begotten me in the beginning of his ways, etc. as the LXXII. now hath it. In the same sense we must understand v. 23. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was anointed, ordained, constituted, or as the Interlinear, principatum habui, I had the principality, because princes used to be anointed, is by the LXXII. rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath founded me before the Age, i. e. from all eternity constituted me as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the future Creation.  
V. 26. The fields] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, is matter of some doubt; The Chaldee and Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Translator of the one interprets flumina, rivers, of the other torrentes, torrents, and so the vulgar Latin read, flumina, rivers, but the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uninhabited places. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies abroad, or without doors, and so the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fields, or deserts, (all that is without doors) in opposition to Towns and Cities, the places where men dwell. This is wont to be called ager, the field or country, and so may well be meant by the LXXII. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are not inhabited, and so I suppose, both the Chaldee and Syriack must be understood also, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying valleys, as well those without, as with water, (and indeed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, haereditavit, possedit, inheriting, possessing, any possession or inheritance.) so Gen. 26.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the valley of Gerar, Numb. 13.24. the valley of Eshcol or Cluster, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. and so very frequently; and sometimes when 'tis rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, torrent, it signifies valley, as Joel, 3.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we read the valley of Shittim, and in agreement with this, it is best to render it here plains or valleys, as those are opposed to the hills, described by the highest part of the dust of the world, in the end of the verse, for which the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the highest places that are inhabited of the Universe, thus making the opposition betwixt the valleys and these, that these are inhabited, the former not.  
V. 27. Depths] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, depth, signifies in this place, must be judged by the former part of the verse, preparing or making the heavens, which being the circle or circumference, which encompasseth the regions of the air, it cannot be reasonable to understand the Sea, which is part of the Terrestrial Globe, by the depth here. The word abyss or depth (as hath been showed Note on Psal. 42. d) signifies the whole body of waters here below, some of which are above, as others beneath the Expansum, some treasured up in the clouds or air, others in the ocean and other rivers; thus we have them in that Psal. 42. where one deep calls to and answers and meets the other; and thus here, v. 28. the clouds above, and the fountains of the deep, and in this place the former of these is meant, upon which the Globe or compass of the heavens is set, which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at his describing a circle upon the face of the depth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he circled a circle, drew a circumference, the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he constituted his own Throne (by that paraphrastically expressing the celestial Globe) upon the winds, by the winds I suppose, meaning the regions of the air, where this superior abyss was. So that this whole verse is the description of the creation of the heaven.  
V. 30. As one brought up with him] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verax or fidus fuit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nutritius, a tutor, or one that takes care of a Client, Numb. 11.12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nutritus, one so nourished or brought up, Lam. 4.5. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, also signifies a Workman or Artificer, and so is by learned men most reasonably rendered, Jer. 46.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the artificer of No. To the same sense Jer. 52.15. Nah. 3.8. are applied by Crinitius Exercit. Heb. p. 3. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cant. 7.1. the work of the hands of the Artificer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXXII. and so Exod. 28.6. where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, artificer, and so v. 12. And thus most probably it signifies here, in the notion wherein 
* De ver. Sapient l. IV. p. 281.  Lactantius from Trismegistus applies to Wisdom here the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Artificer, in which the Psalmist saith of the word of the Lord, the title of the Son of God, by the word of the Lord were the heavens made, and S. John ch. 1. that all things were made by him. To which signification of the word, doubtless, the LXXII. referred, reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was by him framing, or composing, or putting in order.  
V. 1. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not wisdom cry, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt proclaim wisdom, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person, and having done so, they make the latter part of the verse the answer or return of wisdom to that call, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that prudence may answer thee, so rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall give forth the voice, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the notion of answering, to this the Syriack agree, but the Chaldee and Theodotion and the vulgar Latin accord with our rendering, save that the Chaldee and Theodotion turn the interrogatory into an affirmation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. therefore, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, behold, wisdom cries, etc.  
V. 2. They omit to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on or by the way, as thinking it sufficiently expressed by that which immediately follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the midst of the paths, rendering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially, as the Chaldee also doth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the midst, the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand or side of the paths, not as we, in the places, as from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for an house.  
V. 3. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the mouth of the City, (parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the hand of the gates, precedent) they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she sits in the gates of magistrates, and then adding the verb [sits] to supply a seeming Ellipsis. In this place the Translator of the Syriack seems to think that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calls, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, city, and so have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ore suo clamitat, cries with her mouth; but by a gross mistake, the Syriack being exactly the same with the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (only the ד wanting) as that is the literal rendering of the Hebrew, in the mouth of the city, according to the poetical style of this Book, which resembling a city to a man, speaks familiarly of the hand and the mouth, the hand of the door noting the side, the mouth of the city, the entrance into it, as v. 2. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or head of the high places, is the top of them.  
V. 5. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, understand with the heart, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set to your heart, which the Larin render well by animadvertite, mark or mind.  
V. 7. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wickedness is an abomination to my lips, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lying lips are abominated before me, probably reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lips, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my lips, and so joining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it, lips of wickedness, for wicked or lying lips. Herein the Syriack agrees with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and lying lips are an abomination before me, but the Chaldee accord with our Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and my lips detest wickedness, and so the Latin also.  
V. 13. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mouth of perverseness, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the perverted, distorted ways of the wicked, by way of paraphrase.  
V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, durable riches, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, possession of many things; But this most probably by a mistake of the Scribe for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, old, grey, or ancient possession, i. e. that which continues long with the possessors; so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the verb signifying to grow old, imports, and so Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ancient life, in the notion wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, life, signifies wealth, possessions of this life; and so Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ancient, i. e. durable substance.  
V. 21. In the end they have this addition over and above the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if I shall have showed you the things that are done every day, I will remember to recount the things done from eternity. This was designed to make a transition to that which follows of the eternal Wisdom of God, before the creation of the world: and being first noted in the margin, seemeth from thence to have crept into the Text.  
V. 31. For rejoicing in the habitable part of his earth (speaking still in the person of Wisdom) and my delights, etc. they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he rejoiced having finished the world (in reference to God's resting the seventh day after the six days creation, and rejoicing on it, as on a festivity) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he rejoiced in the sons of men.  
V. 35. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, favour, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will, in the notion wherein that word is among the Hellenists frequently used for delight, or good pleasure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he delights in thee, see Note on Col. 2. g.    

CHAP. IX.  
1. Wisdom hath builded her a house, she hath hewn out her seven pillars.  
2. She hath killed her beasts, she hath mingled her wine, she hath also furnished her table;  
3. She hath sent forth her maidens, she crieth upon the 
* battlements of the walls or high places. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  highest places of the city;  
4. Whoso is simple, let him turn in hither; as for him that wanteth understanding, she saith to him,  
5. Come eat of my bread and drink of the wine which I have mingled.  
6. Forsake the foolish and live, and go in the way of understanding.  
Paraphrase. 1, 2, 3, 4, 5, 6. This eternal son, and word and wisdom of God, so begotten by, as to be coeternal and coeval with the Father, (set down in the former chapter as the great Artificer of the world and Counsellor both in the framing and managing of it) was by the eternal decree of God, before the creation of the world, designed, and soon after Adam's fall, promised, that in the fullness of time he should prepare him a place of residence in the Virgin's Womb, be incarnate in our humane Nature, pitch his Tabernacle in our flesh, Joh. 1.14. and so abide and continue in it, as in an house firmly and fitly built on pillars, as the manner of ancient building was, and the number of those pillars is here specified to be seven, thereby perhaps denoting the seven graces of the spirit of God, with all which, in all abundance, he should be replenished; perhaps, no more than the perfectness of his humane nature, that was thus framed, (the number of seven being the perfect number) perhaps the Church, which was to have to him the relation of inferior members to an head, and so of this complete number of pillars to an house. And having taken up this place of residence, and so conversing familiarly with men, he was to make provision for the entertainment of the whole world, inviting all both Jews and Gentiles, but especially the humble contrite hearts, (the weak and foolish things of this world to confound the mighty) to a magnificent spiritual feast, sending out Apostles (see Matt. 21.4.) into all quarters, to proclaim this invitation made to all, and to do it in the Synagogues of the Jews, and every where, in places of greatest concourse, so as might be to the greatest advantage to its coming to the ears of all. For this feast of his, it was necessary some Victims should be slain, some drink-offerings prepared, such was his own death, saith S. Cyprian, Ep. lxxiii. such the bloodshedding, the piety and patience of the primitive Martyrs (saith S. 
‖ ibid.  Augustin) in which this festival entertainment, this copious coming into the Church was founded. And the form of this invitation should be an earnest exhortation to faith and repentance; as that denotes an uniform reformation, and change of the mind and actions; and to all that would humbly and obediently come in to this call of his, the promise of a free and hospitable reception, pardon of all that was past, and sufficient, if not abundant degrees of grace for the future, to enable them for the service of God here, and acceptation and reward (to be received from his mercy) to all eternity. As a Symbol and pledge of this, he should institute and ordain the 
* See S. Cyprian, Ep. lxiii. ad Caecilium & Testim. adv. Jud l. 11. c. 1.  Sacrament of the Lord's Supper, so called as a festival by him provided for all that obey his call, the elements whereof were to be bread and wine, (in correspondence with the Priesthood of Melchizedeck, who brought forth bread and wine unto Abraham and blessed him) but the mystical interpretation and importance thereof, the offering up his body on the cross for us, the only sacrifice, that under the New Testament, was to succeed all those of the Old, and supersede them, and thereby obtaining for us grace and pardon, strength and refreshment, which are exhibited by this Sacrament, and so secured to us, on condition we utterly forsake our sins and folly, and be docible and patient of being made wise by him, i. e. in an honest heart receive and observe his instructions sincerely, and so live and persevere in the ways of virtue and piety, that true and divine wisdom, which alone tends to render this life of ours a life indeed, or worthy any man's enjoying, (the course of sin being but a continual death) and to qualify us for eternal never fading life and bliss to all eternity.  
7. He that reproveth a scorner getteth himself shame, and he that rebuketh a wicked man, getteth himself a blot.  
8. Reprove not a scorner, lest he hate thee; rebuke a wise man, and he will love thee.  
9 
† Teach a—  Give instruction to a wise man, and he will be yet wiser, teach a just man, and he will increase in learning.  
Paraphrase. 7, 8, 9 And when this eternal wisdom should come on this errand of sovereign mercy, 'tis sad to think what use of it should be made by the proud and obdurate sinners of the world, the obstinate impersuasible Jews; They should be so far from reforming on his advice, that they should despise and reproach, and put him to a contumelious death, set themselves in most hostile terms of opposition and mortal hatred against him: Only the meek and humble, (the only temper for true wisdom to be rooted in) such as are convinced of their sins, and sincerely obey his call, to repentance, lay it up in an honest heart, they should come in to him, enter in his discipleship, and there improve in all spiritual solid wisdom, to the greatest height of sanctity and purity, mortifying all their earthy and sensual affections, contemning the world and even life itself, so they may approve themselves unto him. So that though by his coming some men should become much worse, adding their pride and self-conceit, the greatest impiety and sacrilege, yet many others, even a multitude both of Jews and Gentile Idolaters, should eminently reform by the coming and revealing his Gospel to them.  
10. The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy is understanding .  
11. For by me thy days shall be multiplied, and the years of thy life shall be increased.  
12. If thou be wise, thou shalt be wise for thyself, but if thou scornest, thou alone shalt bear it.  
Paraphrase. 10, 11, 12. And to receive this benefit from the Gospel, to be of the number of those who are thereby made truly wise unto salvation, there is no so proper preparative as humility and docibleness, a readiness to receive and lay up the dictates of this eternal wisdom of God, in a lowly, and honest, and obedient heart, (see ch. 1.3. and Note d.) there being no true knowledge, or which deserves that title, but the practical, which as it hath the promises of another life, an eternal reward attending it, so hath it also the promises of this life, all manner of felicity in this world, length of days, and that in a Canaan. So that the pious man shall himself have the fruit of his piety, and the wicked be punished in his very sin, if there were no other arere of punishment behind for him in another world. The end of Christ's coming into the world being on no design of advantage to himself, but only to show us the way of true wisdom and durable happiness, that if we will be his disciples, and do what he directs us, it may be well with us here and to all eternity. If we will not, we shall have the smart of it ourselves, as being the only authors and obstinate contrivers of our own misery.  
13. A foolish woman is 
‖ tumultuous, troublesome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  clamorous, she is 
* simpleness.  simple, and knoweth nothing.  
14. For she sitteth at the door of her house, on a seat, in the high places of the city,  
15. To call passengers, who go right on their ways,  
16. Whoso is simple, let him turn in hither; and as for him that wanteth understanding, she saith to him,  
17. Stolen waters are sweet, and 
† the bread of thiefs, or those that conceal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bread eaten in secret is pleasant;  
18. But he knoweth not that the dead are there, and that her guests are in the depths of hell.  
Paraphrase. 13, 14, 15, 16, 17, 18. But now as Christ (this wisdom) hath his calls and invitations on one side, so hath folly, sin, and carnality on the other; you may discern it by an ordinary emblem an unchaste woman, earnest and importunate to call in as many passengers as she can, promises them great advantages, but if she prevail, ensnaring them to their ruin; Just so, many allurements and temptations there are, to circumvent seducible persons, but all directly contrary to true wisdom, and the care but of our own safety and well-being, and such as betray both the seducer and seduced to utter ruin; The whore indeed, that is set upon this sin (so frequently styled folly, being so eminently such) is very bold and busy, never quiet at home, but still running abroad (see ch. 7.11, 12.) incited by her own impatient lust; Her whole behaviour is most extremely senseless and impudent, she is folly in the abstract, most scandalously removed from all that is sober or decent. She setteth herself like a shameless prostitute person, in some place of greatest advantage, to seduce and invite passengers, even those that are otherwise employed, and come not with any evil design, and by her cunning and flatteries, and especially by that enhancement of the unlawful pleasure, which the fancies of wicked men set upon it, because it is gotten by stealth and deceit, and so gratifies their pride as well as their lust, by the cunning and subtlety of compassing it; by these, I say, and other the like means, she gains on fools, such as have not the laws of true wisdom inscribed on their hearts (for those would competently avert them from the least beginning of this sin, and infuse into them the utmost aversion to it) and so leads them blindfold into utter perdition and irreversible destruction. (And thus is it in all other sinful courses, to which men are seduced by some fallacious bait, which hath some kind of gratefulness to the fancy, but really carries a barbed hook under it, the smart and danger of which is soon felt by them that swallow it, but then 'tis too late to prevent it.) This shows the infinite mercy of God in Christ, whom he sent from heaven on purpose to teach us true wisdom betimes (abstaining from all beginnings of sin, all purity of the very heart) and calling to speedy repentance all those that have need of it.)  

Annotations on Chap. IX.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 9 Give instruction] The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to receive, are in this verse very observable. The former is here rendered by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teach, from a notion of it not for giving simply, but giving, as a master gives lessons, instruction, i. e. teaching; This is imitated by Latin Authors, Da, si grave non est, Give, i. e. tell me if it be not troublesome to you, in Horace, l. two. Sat. 8. Iste Deus qui sit, da Tityre nobis, Tell us what God that is, in Virgil's Bucol. For this the LXXII. here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give an occasion, not observing the propriety of this idiom, but using the liberty of this paraphrase, to supply the conceited Ellipsis. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from a parallel notion of that verb, denotes not receiving simply, but receiving as a disciple receives lecture, i. e. perceiving, apprehending. So Prov. 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to receive, but by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to accept or learn, (as 1 Tim. 1.15.) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all acceptation, of which the faithful saying is there said to be worthy, signifies being learned and considered by all) and Job 22.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, learn, (by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apprehend) as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, science, but by the LXXII. simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 11.14. the animal man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apprehends not, understands not the things of the spirit, for so it there follows, neither can he know them, because they are spiritually discerned; where by that of knowing and discerning, it is evident what he meant before by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receiving, i. e. perceiving.  
V. 3. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she calls upon the wings, i. e. battlements, of the high places, or walls of the city, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calling together or assembling with an high proclamation or loud voice unto the cup or goblet, mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the city, in the close, as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to call or cry out, for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, high, being so applied, must signify high or loud calling. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clausit, complexus est, it signifies a wing, as that which encloseth the body, and (applied to a building) a battlement, or sept, because as the wing incompasseth the body, so doth the battlement the wall or housetop; but they (having otherwise understood the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, city) transform by consequence the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to that of a cup or goblet, in respect of the cavity of it, and so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the cup, (it is but a mistake of the learned Conradus Kirkerus, Concordant. to. 2. to affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, city). In all which, though they recede much from the words, yet they vary not the sense: For if we apply the cup to that wherein the wine is mixed, (for so they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mingled into the cup) that so [calling to the cup] may be inviting to drink of it (and thus S. Augustine reads it, the Civ. l. xvii. c. 20. miscuit in cratere, & misit servos convocans ad craterem, and so the following verse admits, drink of the wine which I have mingled for you, viz. in the cup or goblet) it is then evident that the rest of the period in their rendering is no unfit paraphrase of the Original, the calling on the battlements of the walls or high places of the city, being very well explicated by calling together or assembling with a loud voice or proclamation.  
V. 6. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and live, the LXXII. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that ye may reign to eternity, to which is added by way of scholion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and seek prudence, to which some Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and live, the literal rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the end of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and go in the way of understanding, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and make straight prudence in or by knowledge, reading, it seems, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hiphil, rectificare, to make straight, or plain, and then not unfitly rendering the way of understanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prudence, only adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by knowledge, as the means by which prudence is directed or conducted.  
V. 7. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his blot, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall reproach himself, as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were a verb. No ill paraphrase.  
At the end of verse 10. they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for to know the Law is a part of a good understanding, merely as a scholion, to prove what preceded, that the knowledge of the holy is understanding.  
V. 12. When the Copies of the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thou be'st wise to thyself, thou shalt be wise also to thy neighbours; It is most likely that it was caused by some Scribe, which made a stop after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which should have been before it, for by that means it seemed necessary to supply in the latter part, somewhat which seemed wanting, which was done by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to thy neighbours also. But the Interpretation being left out, and the comma set after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is then most exactly agreeable to the Hebrew, and all other Interpreters, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thou become wise, thou shalt be wise to thyself, i. e. thou shalt have the benefit of thy wisdom. After the end of this twelfth verse there is in some Editions a very large insertion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that trusts in lies, feeds on the winds, and the same still pursues the birds flying (this passage is in the Latin inserted at the end of the fourth verse of the next Chapter) for he hath forsaken the ways of his own Vineyard, and wandered out of the paths of his own Field, and traveleth by a waterless desert, and a land placed in thirsty places, and with his hands he gathereth together fruitlesness. But this is manifestly an insertion, and is not owned by the Complute Edition, though some other Editions add yet more, and prefix before this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a son that is instructed shall be wise, and shall use the fool for his servant, i. e. the fool shall serve the wise, which words the Roman LXXII. inserts at the end of the fourth verse, of the next Chapter.  
V. 13. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simple or simplicity in the abstract, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she understands not shame, merely as a scholion of what else seemed obscure or imperfect, for which the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, goodness.  
V. 14. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the high places of the city, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 retained also by the Syriack and Arabic, 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 abstain 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 enigmatical 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 wisdom (the exercise of all virtue 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 virtue which hath the promise of all secular prosperity annexed 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 rejoice to see their children such: And on the contrary, if they miscarry, and prove vicious 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 wisdom, as that is opposed to the different sorts of folly, that are observable among men. The first and most principal notion of wisdom, is that of all true and divine virtue; 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 virtue: 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 gripping, 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 possessed, 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 merciful) 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 prosper them which observe his directions, and to confute, defeat, and dissipate the atheistical enterprises of those who will owe their enriching either to Satan or their own evil arts.  
4. 
* poverty depresseth the slothful hand.  He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich.  
Paraphrase. 4. So in another branch of wisdom, viz. diligence and industry, making careful use of that strength which God bestows on men, in order to their thriving in their callings, or in their spiritual state; He that is truly industrious, (and withal applies himself faithfully to God, and so renders himself capable of his blessing) shall never fail of all prosperous successes; diligence makes rich in this world, and to the careful use of God's talon of Grace, more shall certainly be given, and he shall have abundance, Matt. 25.29. whereas on the contrary, sloth is sure to betray to beggary, and from the unprofitable servant, that talon, which he already hath, shall be taken away.  
5. He that gathereth in summer, is a wise son, but he that sleepeth in harvest, is a son that causeth shame.  
Paraphrase. 5. The like is observable of providence, another special sort of wisdom. For as in worldly affairs, he that observes not the seasons of the year, and industriously makes use of them, that doth not plough and sow in seeds time, and reap and carry into the barn at harvest, that takes not his advantage of the warm summer season to make provision for the necessities of the winter; or when God's providence hath blessed him with a good crop, indulges so far to his own sloth as not to gather in and secure what is thus reached out to him, is a strange stupid insensate person, comes to distress and starving unpitied, and is not only himself under the reproach of a scandalous fool, but brings a blot on that family of which he is a member, on his parents especially, who should have educated him better. So they that make not use of those opportunities and graces which God furnishes them with, for their eternal well-being, that by despising the space given for their repentance, and the manifold preventions and excitations of God's spirit, to bring them to it, or by egregious sloth and idleness betray all those precious advantages; must expect the portion and reward of fools, that shame and confusion of face, that utter darkness apportioned to that, which justly awaits the unprofitable servant. Such children as these are a reproach to the Church that hath educated them, and even to God himself, who is extremely dishonoured, and his Spirit grieved by such unnurtured obstinate non-proficients, whereas he that humbly begs, carefully observes and receives, and industriously makes use of, and so improves his gifts, both secular and spiritual, shall be sure to thrive here, and have all abundance, and receive the benediction of the beloved child and faithful servant in another world.  
6. Blessings are upon the head of the just, but 
† the mouth of the wicked covereth mischief.  violence covereth the mouth of the wicked. 
† The Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I think should be rendered, and rapine (or violence) ●r● cover the mouth of the wicked, rather than as the Latin Translator renders it, & in o'er imp●orum, operi●ur rapina, for the verb is active not passive, and the preposition ב serves only for the construction of the verb. The Syriack likewise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to be rendered, The mouth of the wicked shall wickedness cover: the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed to the first word serving only to show that it is governed of the verb, and not having here other signification.   
Paraphrase. 6. So likewise for justice and charity, as that concerns not only the actions but the words, they which keep a strict guard over their tongue, that speak no evil, wrong not, nor calumniate any, shall not miss to have the proportionable reward, the good word and benedictions and prayers of others, and the prospering hand of God called down upon their affairs by those prayers, when on the contrary, the contumelious and calumniatour and curser, etc. brings down all plagues and miseries on himself, the just reward of his malice to others, all his curses rebound and fall on himself, his mouth is full of bitterness, and as long as it is so, he may know that poison lies concealed there, the efficacy whereof he will sadly find, not so much on others, at whom he aims his imprecations, but on himself.  
7. The memory of the just is 
‖ with blessing.  blessed, but the name of the wicked shall rot.  
Paraphrase. 7. And beside the benedictions (good words and praises which good men meet with here, and enjoy the benefits thereof) another portion of the like, remains even after this life; whensoever a mercifull-minded man is mentioned, either in discourse or history, by aftertimes, it is with liberal commendations, eulogies and encomiums: whereas the wicked and unmerciful, that are hated while they live, are by all detested after death. If their name be not drowned and overwhelmed in absolute oblivion, it remains noisome and odious; If it perish not, so as to be extinguished, yet it putrifies, so as to stink: and then if parents be accounted happy that leave prosperous children behind them, this must be addition of woe to deceased parents, v. 1. to be thus unhappy in their posterity.  
8. The wise in heart will receive commandments, but 
* he that is foolish in his lips shall fall, or the fool shall fall by his lips.  a prating fool shall fall.  
Paraphrase. 8. Another part of wisdom it is to moderate the tongue, to open the ear and heart to all good advices, especially to the commandments of God, but to restrein and keep close the lips, Jam. 1.19, and he that doth so, shall receive the benefit of it: whereas on the contrary, those that keep no guard on their tongues, do frequently discover those things which bring mischief and ruin on themselves.  
9 He that walketh uprightly, walketh surely; but he that perverteth his ways, shall be known.  
Paraphrase. 9 He that keepeth an exact watch over all his thoughts, words and actions, regulates all his life by the Commandments of God, and will not stray from them willingly, on the intuition of whatsoever advantage, may enjoy himself cheerfully and confidently, fear no mischief either from God or man, but depend on God's protection to secure him from all evil; whereas the subtle deceitful manager, that steers his course by any other ch●rd, that especially of worldly disguises and artifices, as he is never secure, but always dreads being discovered or found out, so shall he by God's judgement at some time or other be delivered up to reproach and confusion, which he seldom misseth to meet with in this world, and must certainly expect it in another.  
10. He that winketh with the eye, causeth sorrow, but 
† he that is a fool by his lips, shall be caught. see Note e.  a prating fool shall fall.  
Paraphrase. 10. Two sorts of deriding and scoffing, reproach and contumely there are, the one secret and clancular, the other open and avowed, the one by winking or nodding, writhing the mouth, or other such like signs of mocking, behind a man's back, the other by letting loose a malicious tongue, audibly and in a man's presence; Both these are very disingenuous wicked qualities, the former the more wary and cowardly, (and is oft joined with flattering to the face, Ecclus. 27.23.) the latter the more boldfaced and impudent: and he that is given to either of these, will have little joy in either; The first will at some time be discovered, be it never so cunningly carried, and then brings mischievous effects after it; the latter never fails of bringing those effects, quarrels and blows and blood, the due rewards of that folly.  
11. The mouth of the righteous man is a 
‖ spring or vein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  well of life, but 
* them mouth of the wicked covers mischief. see Note ●.  violence covereth the mouth of the wicked.  
Paraphrase. 11. A good man makes excellent use of his tongue, in the calling upon God, blessing him, deprecating his judgements, interceding for his mercies on all, and again in kindness and civility, nay exhorting and reproving, counselling his brethren, composing of differences between them; and by so doing, his mouth is like a rich vein or spring, Jam. 3.11. perpetually producing to himself, and others, and to the honour of God, Jam. 3.9. Whereas the tongue of wicked men is a most mischievous instrument, most sadly employed in blaspheming, murmuring, repining at God's providence, profaning his name and word, in reviling, whispering, scoffing, and calumniating men, in impure noisome discourse, in persuading and enticing to evil, in causing and fomenting debates, and so by this one engine, they bring a world of mischief on themselves and others, to the great dishonour and provoking of God, Jam. 3.6. etc.  
12. Hatred stirreth up strifes, but love covereth 
† over all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all sins.  
Paraphrase. 12. Where there is animosity and hatred on either or both sides, there every thing that is done becomes matter of quarrel, even suspiciousness and jealousy is sufficient to cause continual endless contentions; But where kindness or charity hath gotten possession of the heart, the love of God, (expressing itself by a cheerful obedience to his precepts) and the love of our brethren for God's sake, there no place is left for jealousies, suspiciousness, enhaunsing the faults of others; but on the contrary, whatsoever omission or trespass fall out, this engages the good man to forget and forgive, and never to charge that as a fault, which is capable of any more favourable interpretation, and inclines him to pardon and not avenge it when it is not capable. Such petty things as trespasses are, weigh nothing among charitable minded men, which set the contentious world in such fearful flames.  
13. In the lips of him that hath understanding, wisdom is found; but a rod is for the back of him that is void of understanding.  
Paraphrase. 13. Whosoever hath any true wisdom, i. e. piety, in him, will certainly discover it in his speech, not by making vain ostentations reflexious on himself, boasting that he is not like other men, but in all humble and charitable and pious discourse, acknowledging and blessing God, abasing himself, and labouring the benefit of others, from his discourse and conversation, and communicativeness, any man that is inclined to learn may receive great benefits, and therefore in all reason this use is to be made of such men, every one taking care to draw from this flowing spring, v. 11. And he that is so negligent of his own welfare as to neglect such opportunities as these, for them nothing is more proper and agreeable than stripes and chastisements, which, if any thing, may work good upon him. He that neglects to seek or receive instructions where they are to be had, will pay dear for this contempt or negligence; The sins, which this want of culture will engage him in, are one degree of punishment, and the vengeance that attends those, another.  
14. Wise men lay up knowledge, but the mouth of the foolish is near 
‖ to breaking  destruction.  
Paraphrase. 14. The more judgement and knowledge men have, generally the more backward they are to discover it, they look upon it as a treasure that must be laid up for use and not drawn forth, but in time of need; But indiscreet ignorant persons cannot contain or keep any thing secret, but out of loquacity and inconsideration, pour out any thing, by which they are sure to make no other acquisition, than to bring mischief upon themselves.  
15. The rich man's wealth is a strong city; the 
* consternation, see note g.  destruction of the poor is their poverty.  
Paraphrase. 15. Though riches are great temptations and hazards, yet one eminent advantage there is in the wealth of the world, that it fortifies and secures a man against many oppressions and affronts, and he that is so provided, may with more courage and confidence, engage himself in the service of God, as having all the outward advantages he can wish, whereas poverty of estate brings many obstructions and impediments, and hath as far an influence on men's minds, as to deject and discourage and deter them from any heroical enterprises of piety; As the Israelites were crest fallen by their bondage in Egypt, and so had not the heart to think of getting out of it, or partaking of the delivery God had sent to them by Moses. Exod. 5.21.)  
16. The labour of the righteous tendeth to life, the fruit of the wicked to sin.  
Paraphrase. 16. This therefore may excite men to labour and diligence to free themselves from those encumbrances, and to acquire so much of wealth as may secure them of these advantages. And indeed, what is acquired by honest labour, and means perfectly just, is ordinarily made use of to pious ends, and so tends to men's benefit here, all comforts and accomplishments of life, and to the enhaunsing of their crown hereafter, and therefore is to be looked on as a singular blessing of God. But what comes in by indirect unlawful means, by circumventing, or oppressing, outwitting or overpowering our brethren, is generally made use of to evil ends, becomes the instrument of our sin and woe, and that is all we gain by it.  
17. He is in the way of life, that 
† Observing correction is the way to life; but forsaking reproof causeth to err.  keepeth instruction; but he that refuseth reproof, erreth.  
Paraphrase. 17. There is not a surer and director path to all virtue, and withal to the felicities and comforts of this life, and the eternal joys of a better, than a patient willing receiving and making use of reproofs and admonitions (whatsoever such a man may err through weakness and humane frailty, he will by this means be most likely to amend, and for any known or grosser sin, he will never allow himself to go on, when he is minded of it.) Whereas on the contrary, an uncounsellable person, that hath no patience of reprehensions, is owned to all the foulest and most dangerous errors, and is out of all hope of cure, being thus armed against the regular means of it.  
18. 
‖ lying lips conceal hatred,  He that hideth hatred with lying lips, and he that uttereth a 
* defamation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  slander is a fool.  
Paraphrase. 18. An enemy, if he have but common understanding, and care of his own good, will be careful to conceal his malice, and with fair words varnish it over, lest by professing or discovering it, he teach the other to beware of him, and perhaps to be before hand with him in expressions of hatred; And though there be no truth or sincerity, yet there is some prudence and worldly wisdom in this. But on the contrary, he that is transported by his envy or malice to the reproaching another, he that speaks evil, or appears to be the promoter of any contumelious defamatory libel against any is guilty, not only of a gross injustice to that other, but even of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, LXXII.  greatest folly and madness against himself, gains nothing but a short satisfaction to a diabolical malicious humour, and invites and calls down all the mischiefs that provoked and injured enemies can bring upon him.  
19 In the multitude of words there wanteth not sin, but he that refraineth his lips is wise.  
Paraphrase. 19 Men that give themselves liberty to talk much shall be sure to multiply sins; There be so many ways of offending against God, or man, or ourselves, by oaths and perjuries, and profanations, by false speaking, by slander, by rage, by unseemly jesting, by vainglory, and the like, that there cannot be a more necessary ingredient either in secular or moral wisdom, and wherein the exercise of true piety is more concerned than is the art of ruling and restraining the tongue, keeping himself within strict bounds of that kind.  
20. The tongue of the just is as choice silver, the heart of the wicked is little worth.  
Paraphrase. 20. As silver which hath been throughly refined in the fire is purged from all dross, and mixture, and is now able to bear any test, so a good man's tongue is most carefully cleansed and purged from all sort of corrupt discourse, and by sober considerations so fortified, that it will not by any temptation be induced to offend against the rules of piety, justice, or charity; The tongue, 'tis true, is most apt, if it be not warily managed, to break out into all kind of enormities, but a good man will be sure solicitously to restrain it. Whereas a wicked man hath nothing of weight or steadiness in him, his will, as well as his tongue, his choices, as well as his speech, are perpetually vain and precipicious, and neither what he thinks, nor what he speaks, worth any man's regarding.  
21. The lips of the righteous feed many, but fools die for want of 
† heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wisdom.  
Paraphrase. 21. And 'tis but a small thing for a wise and pious man to secure his tongue from the scandalous sins which that part is subject to; The tongue was certainly designed for the most honourable employments, to bring in glory to God, by instructing and guiding those that stand in need of it; And thus every pious man will be sure to employ that part for the benefit of many: whereas the wicked is so far from doing good to others, that he practiseth all that is mischievous to himself, so far from feeding others that he famishes himself, despises piety and instruction, the regular means to bring him to it, and so goes on from one degree of sin, and so of death, unto another, and hath never so much consideration as to stop in so ruinous a course.  
22. The blessing of the Lord it maketh rich, and he addeth no sorrow with it.  
Paraphrase. 22. Many are the engines and artifices of the world, to gather and increase wealth, and most of them are found very improper for that purpose, fail and prove successless, and when they bring in wealth, bring in such appendent burdens and troubles with it, that when it is had it is not worth the having. There is but one true means that can surely be depended on, toward the acquiring the wealth and possessions of this life; and that is the benign auspicious influence of heaven, the blessing of God's prospering hand entailed on those methods which are most distant from the crafts of the world; prayer for daily bread, justice, obedience, meekness, charity, trust in God, and the use of none but plain honest arts, industry, and contentedness, and the like, in opposition to sacrilege, perjuries, worldly cares and fears and solicitudes, covetousness, gripping, oppression, fraud, sedition, enmity to the Cross, and the like; And if this be relied on, and men thus labour duly to qualify themselves for it, it will questionless bring them a competency (if not affluence) of worldly felicities (Matth. 6.33. 1 Tim. 4.8.) and that is really the greatest wealth, having all the advantages of wealth, and none of the burdens and disquiets that attend it to worldly-minded men. 1 Tim. 6.10.  
23. 
‖ As it is mirth—  It is a sport to a fool to do mischief; 
* So is wisdom to a man of understanding▪  but a man of understanding hath wisdom.  
Paraphrase. 23. As the wicked man's sole pleasure and delight is placed in the doing some hurt, he is never pleased or gratefully employed but when he is on some such pursuit, and herein his folly and madness consists, that he can take joy in that which is most truly lamentable, and is sure to bring on him the utmost in this and another life: So on the contrary, to him that hath any true knowledge or consideration of things, which judges by his mind and immortal soul, and not by his senses or fancy, the practice of all kind of virtues, piety, justice, charity, sobriety, contentedness, etc. is matter of all true joy and exultation, a continual feast, most transportingly pleasant and delectable.  
24. The fear of the wicked, it shall come upon him; but the desire of the righteous shall be granted.  
Paraphrase. 24. Those things that wicked men most fear and dread, shall never miss to fall upon them; It is the part of natural conscience to torment them with direful abodes and expectations. In their greatest prosperities they have sad presages about them; though they put the thought of God as far as they can from them, yet his judgements are their constant terror, and that not without great cause; the divine vengeance awaits them, and will at length certainly find them out; On the contrary, the good man is always hoping and waiting for good things from the divine providence, hungering and thirsting for righteousness, evangelical grace and mercy, and is secured never to fail of receiving it; And seeking first the Kingdom of God, and his righteousness, all other external felicities, as far as they are truly such, shall undoubtedly be superadded to him.  
25. As the whirlwind passeth, so is the wicked no more; but the righteous is an everlasting foundation.  
Paraphrase. 25. And as for the felicities of this life, so for the durableness and stability also; The joys, and even life itself, of a wicked man, are very transitory; In the midst of his pride and lustre, and jollity, he is oft surprised, and hurried away in a moment, he is gone, as if a whirlwind had caught and carried him hence, and then all his glory is at an end, no footstep of it remaining: And what can be so dismal and hideous as this, when it is considered, what vengeance expects such a man in another world? Whereas on the contrary, the joys of a good man are most durable and firm, no foundation of the strongest pile designed to perpetuity, is more deeply laid, and consequently more unmoveable, death itself doth not disturb or interrupt these, but consigns them to immortality.  
26. As vinegar to the teeth, and smoke to the eyes, so is the sluggard to them that send him.  
Paraphrase. 26. He that is employed in any office or ministry (such especially as are the Ambassadors for the reducing and reconciling of the world, 2 Cor. 5.20.) must think himself under the strictest obligation of diligence and expedition; It is certain the Lord that employs such instruments, expecteth fidelity and dispatch from them, and as nothing is more grateful to him than the cheerful and speedy execution and account of his commands, so nothing is more provoking and grievous than the negligences of a slothful servant, which undertakes and deceives the expectation.  
27. The fear of the Lord 
† shall add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  prolongeth days, but the years of the wicked shall be shortened.  
Paraphrase. 27. The promises of length of days and joys of this as well as another life, are made to piety particularly, and no medicament can be so sovereign to prolong or continue either as an humble diligent dependence on God, and conscientious obedience: And as long as there is a providence over us, and God hath the governing of the world, it is thus in all reason to be expected. On the contrary, all wicked men put themselves out of the reach of his divine protection, are not qualified to receive these special donatives from heaven, but on the contrary, are obliged to expect swift and sudden vengeance, to be cut off in the midst of their days, either by the hand of civil justice here below, or from God's just displeasure against such.  
28. The hope of the righteous shall be gladness, but the expectation of the wicked shall perish.  
Paraphrase. 28. It is common to good and bad men, that both entertain themselves with hopes, each hath his designed felicity, which he proposeth to himself, as the end of his endeavours: But as in the kind, so in the success and issue of them, there is a vast difference; The good man places his chief end in approving himself to God, by uniform obedience to his commandments, and waiting and depending on him for all the advantages of this and another life; and this very dependence, and cheerful expectation of reward from God, and the comfort of a good conscience in the discharge of this and all other parts of duty, is at the present matter of the greatest joy to him; and this sure to continue without danger of frustration, to all eternity: what he now professeth before hand in hope, he shall triumphantly receive with all exultation, and so never meet with any cause of sorrow from the defeat of his hopes. Whereas on the other side, the expectations of the wicked being all placed on the pleasures, or profits, or honours of this life, are sure to be sadly frustrated; that which they take for pleasure is far from such, and so they'll find if they ever compass the enjoying of it; And so for riches and honour also, they seldom are gotten by those that most impatiently thirst after them, and when they are, they prove empty, unsatisfactory and vexatious, matter of far more trouble and disquiet, than of joy, and at the end of such sad pursuits there remains an arrear of endless woes; and this is all that his eager thirsts and hopes come to.  
29. The way of the Lord is 
‖ fortitude, or a fort.  strength to the upright, but 
* fear to.—  destruction shall be to the workers of iniquity.  
Paraphrase. 29. Many unspeakable advantages there are to us from the law of God, but especially this, that it is matter of unshaken courage to him that preserves his obedience to it entire. Such a man fears nothing, the anger of God he is secure from and cannot reasonably fear that, and against the threats of men he is impregnable, they cannot do him any real hurt, and so the righteous man is bold as a lion, the conscience of his integrity is a foundation of all confidence to him; and besides, the providence and mercy of God is a complete armature and ammunition to such, will defend him from all possible evil. Whereas on the contrary, this law of the Lord is matter of all terror and amazement to all wicked men, there is a secret dread and consternation of mind to those that go on in an evil course, that hunts them and pursues them for ever, the gripes of an accusing and condemning conscience, which cannot look on God's law without just cause of horror and evil abodes against themselves, and at last drags them to God's Tribunal, and there endites, witnesses, and condemns them.  
30. The righteous shall never be removed, but the wicked shall not inhabit the earth.  
Paraphrase. 30. The blessing of God shall be sure to support and defend all good men, and secure a durable felicity to them; But a curse from him is to be expected on all impenitent wicked men, which shall root out them and their posterities, bringing signal punishments and judgements on them in this world, (beside that sad arrear in another.)  
31. The mouth of the just bringeth forth wisdom, but the froward tongue shall be cut out.  
Paraphrase. 31. And the reason of it is clear; The good man lives to the honour and service of God, he is useful for the attracting of many to the ways of piety, and instructing them therein; He lives not to himself, but as a fountain of common good, propagates all virtue to other men, labours to bring piety in fashion, and to people the world with holy men; whenas the wicked are not only an unprofitable burden of the earth, but withal by their example and counsel, by their actions and words, propagate sin, corrupt and poison the world with a pestilential conversation, and so provoke and call down God's speedy and utmost vengeance upon them.  
32. The lips of the righteous know 
† favour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what is acceptable, but the mouth of the wicked speaketh 
‖ perverseness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  frowardness.  
Paraphrase. 32. The good man maketh use of his tongue to pacify and reconcile, intercedes with God for mercy to sinners, and with returns of mildness and sweetness to the injuries and provocations of men, preserves concord and amity among them, (and so his life is prolonged to some benefit.) But wicked men make no other use of their tongues but to provoke and dishonour God, and to cause debates and enmities among men, to enhaunse differences by exasperations and provocations, but never to lessen or remove them (and so as noxious weeds, they are very fit to be rooted up.)  

Annotations on Chap. X.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  V. 3. The substance] What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies, must be somewhat doubtful; From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fuit, was] it may signify substance, estate, possessions; and so Psal. 52.7. we render it riches, and have the Chaldees authority for it, who there read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his mammon or wealth, and so they read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, possessionem, for which the LXXII. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, life, in the notion of riches, which support life, (see Note on 1 Pet. 3. c.) so we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for possessions, and so Luk. 12.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the comforts or advantages of life that come in to him from his possessions. And if this be the notion of the word here, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be rendered disperseth, dissipates, as Psal. 1.4. the chaff which the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scattereth, dissipates, which the LXXII. render in sense, not literally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall destroy, but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall distract, catch away, or dissipate. But it is to be remembered that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, factus est, any event, but it is used only for ill ones, calamities, mischiefs, and those either in act or thought. So that place Psal. 52.7. our vulgar reads in his wickedness; so Psal. 38.13. they talked of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mischiefs, Psal. 91.3. the pestilence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render noisome or noxious pestilence. So Prov. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a naughty tongue, a tongue of mischiefs, and Prov. 19.13. a foolish son is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calamities to his Father; so Mich. 7.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mischief or wickedness of his soul, we render mischievous desire. And if this be the notion here, than the place will best be rendered, he dissipateth or brings to nought the mischievous either enterprises or purposes of the wicked, viz. those which are aimed against the righteous man in the former part of the verse, whom God hath promised to defend from want and distress, and so will defend from the mischievous designs of wicked men, which if not dissipated and defeated would bring that distress upon him. Thus the vulgar renders it, Insidias impiorum subvertet, shall subvert the treacheries, i. e. mischievous designs of the wicked, and so the learned Castalio, impiorum noxas repellet, he shall repel the mischiefs or injuries of the wicked; and so the Interlinear, praevitatem impiorum expellet, shall expel or drive away, i. e. dissipate, scatter the pravity of the wicked.  
V. 4. Slack hand] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fraudavit, in Piel) is ambiguous: It signifies deceit, and it signifies sloth, which is a kind of deceit, the slothful servant robbing his master of that labour which is due to him, and the slothful man deceiving himself of that which he might gain by his diligence. The Interpreter of the Chaldee renders the paraphrase here in the notion of fraud; for when they thus render the passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders it paupertas attenuat virum dolosum, poverty depresses, attenuates a deceitful man; And in that sense it is certainly taken Psal. 120.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deceitful tongue, and so Mich. 6.12. and thus it well agrees with the words immediately foregoing, the Lord dissipates whether the substance or the mischiefs of the wicked. But if we look on the use of the word elsewhere in this book, it will incline us to the latter sense; for so what is said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ch. 27. that he roasteth not that which is caught in hunting, must needs belong to sloth, and not to deceit; and so the other part of the period exacts, the substance of the diligent, etc. the LXXII. there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deceitful, and the Chaldee that there reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by their Interpreter rendered vir dolosus, a deceitful man, though I suppose their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Latin nebulo, may signify a slothful man, as well as a knave. So v. 24, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the slothful hand, that shall be tributary, is opposed to the hand of the diligent or sedulous; and though there again the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deceitful, yet the Latin which after them reads fraudulentus, fraudulent, v. 27. reads both there and here manus remissa, the slothful or cowardly hand, parallel to which is our rendering of slack hand. So also Jer. 48.10. cursed is he that doth work the work of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in negligence or sloth, i. e. negligently. The only remaining difficulty is, what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies; for although the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make, and so the rendering be obvious, the slothful hand makes poor, or causeth poverty, yet there is another notion of that verb, all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to depress, or oppress, so Zeph. 4.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we render it I will undo them that afflict thee, and in this the Chaldee and LXXII. and Syriack agree to understand it; the Chaldee, as was said, render the whole passage, poverty attenuates or depresses the (whether deceitful or) slothful man, and the LXXII. leaving the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrendred, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, poverty humbleth a man, and so the Syriack also. And so this will be the most probable rendering, poverty depresseth the slothful hand, but the hand of the sedulous enricheth.  
V. 6. Violence covereth the mouth of the wicked] The words in the Hebrew are ambiguous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the nominative case it must then be rendered the mouth of the wicked shall hide or cover mischief or violence; if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the nominative, than our English from the vulgar Latin hath duly rendered it; But the truth is, all other Ancient Interpreters have taken the former way, the Chaldee and Syriack have put it into words free from that ambiguity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the mouth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Syriack, with the mouth) of the wicked, rapine, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impiety, say the Syriack) is covered. And to this sense the LXXII. may well be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mouth of the wicked shall hide untimely grief, (reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nominative case, though v. 11. where the same passage is again found, they render it in the accusative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, destruction shall cover the mouth of the wicked.) So the Interlinear, os impiorum operiet injuriam, the mouth of the wicked shall cover injury; and the learned Castalio, impiorum os tegit inhumanitatem, the mouth of the wicked covers inhumanity. And to this rendering there is no reason why we should not adhere; the opposition betwixt this and the former part (which is the only appearance of pretence for the other) being very commodious in this rendering, thus, blessings are upon the head of the just, (all men pour out their prayers to God for benedictions upon him, which accordingly, from God fall in abundance upon his head) but the mouth of the wicked (calumniators, cursers, contumelious persons) covereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, violence, whether we take it in the active or passive sense; in the active 'tis evidently true (for the end of every calumniator is the wronging of others; that design of violence is covered or hid in his foul mouth) but that comes not so home to the opposition, unless we add to it the passive sense, all mischief and sorrow to the calumniator himself, his calumniating, speaking evil, or cursing of others brings sure mischief on himself, from God's vindicative justice, and that yields a proper sense of the LXXII. their rendering, the mouth of the impious shall cover or hide untimely sorrow, as a cause the effect, i. e. at last bring it upon them; and so saith Castalio, impii maledici sunt, adeoque infortunati, wicked men are evil-speakers, and therefore infortunate; which is expressly opposed to the benedictions that the just meet with in the former part. Only the analogy betwixt them will enforce, that as in the latter part the mouth is expressed, and so the mouth of the wicked must denote calumny and incurious speaking, so the justice also in the former part must belong to the uprightness of the tongue peculiarly, and not be taken in the latitude (as else it would) for all kind of justice.  
V. 7. Blessed] The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for blessing, and the Syriack agrees thereto, whose frequent accordance with the Chaldee makes it probable that they so read also, though now our Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, benediction, without the preposition ל. It is only to be remembered that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes blessing in the notion of praise, and then the LXXII. have most fitly rendered the passage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the memory of the just is with praises or panegyrics, and so the Latin, cum laudibus, they are never mentioned or named without commendations: And as the children's thriving in the world tends to the happiness of the parents, v. 1, etc. so will also the excellent reputation which they have, the praises which befall them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle, though the dead parents discern it not, have no sense of it.  
V. 8. Wise in heart] In this verse the Antithesis lies clear between wise and fool, heart and lips; the only difficulty is whether heart and lips are to be annexed and read in construction with the nouns wise and fool, or with the verbs receive and fall, or be caught, (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, Hos. 4.14.) If the former, than the rendering is, wise in heart, and fool in lips; but if the latter, than it is, the wise in heart receive commandments, but the fool will fall, be caught or ruined with, or by his lips. To the latter way of rendering the Chaldee inclineth, reading the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be taken in his lips, by analogy to which, the former part must be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall receive in his heart; so the Latin, sapiens corde praecepta recipit, stultus caeditur labiis, the wise receives precepts with his heart, the fool is destroyed with his lips. But the words will very fitly bear the former, and so the Syriack understood it, who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he whose lips are foolish is caught; In this uncertainty it is most reasonable so far to retain both renderings, as to permit both to have their influence on the words, thus, he that hath a wise heart will receive precepts into that heart, and he that hath the lips of a fool will be ensnared and ruined by his lips; and this in the latter part seems to have been designed by the LXXII. who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he that hath no cover to his lips, doing frowardly or perversely shall be supplanted, ensnared. The latter part of this verse is again repeated, v. 10. and there the opposition seems to require that we render it as here, he that winketh with his eye, by his eye causeth sorrow, but he that is a fool in his lips, by his lips shall be ensnared. But instead of that latter part, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he that reproves with boldness causeth peace or safety. And herein the Syriack agrees with them, without any other colour of ground in the original than either that they had formerly read it here, and therefore preferred some variety, or that they understood the winking with the eyes of flattering, (as it is thought to signify Ecclus 27.22, 23.) and so to the mischief that comes by that, opposed the contrary benefit of free rebukes But in that place the Antithesis requires that winking with the eye should signify a secret gibing or laughing at, which he that is apt to do, will also flatter one to the face, which is all that is said in that place of Ecclesiasticus, He that winketh with the eyes worketh evil— when thou art present, he will speak sweetly, and admire thy words, but at the last he will writh his mouth, and slander thy sayings. Where 'tis evident, that winking with the eye, writhing the mouth, and slandering, are conjoined as phrases of the same kind, to express scoffers and slanderers, secret, or more open; and so in all probability that will be the interpretation of the tenth verse here, the winking with the eyes being the secret gibing, of which that with the tongue is more open, and an higher degree, that of slandering; In proportion wherewith the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sorrow must be understood of that which befalls himself, not that which he causeth to others, that so it may bear analogy with his being caught or ensnared, in the latter part.  
V. 12. All sinners] For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, over all sins, the LXXII. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that are not contentious, thus paraphrastically limiting the universal proposition, that love covers all but the contentious and perverse; where it is manifest what they mean by covering, viz. (that which is opposite to stirring up, precedent) quieting, appeasing, as stirring up fire from under the ashes is the means to make it burn, and increase into a flame, but covering it with ashes is quite contrary, the means of appeasing and allaying it. And indeed, if the persons were here said to be covered, the angry, the injurious, this might be thought to be the meaning of the word covereth, as when we are commanded to overcome the evil with good; or if instead of all sins, wrath particularly had been mentioned, for than loves covering wrath had been equivalent to the soft word putteth away wrath, and in either notion it would have agreed competently with the former part of the verse, hatred stirreth up strifes, my hating or provoking another inflameth him, and so stirreth up, causeth contention, but my kindness▪ and charitable returns to his provocations qualifies him, and appeases wrath or strife. But being here applied to sins, and not to persons, and again to all sins, and not particularly to wrath or strife, this cannot be the notion of covering, but rather that of hiding from sight; and so the opposition is not to be set betwixt hiding and stirring up, but betwixt hiding all sins and stirring up strife. He that looks suspiciously and narrowly upon every action of another, that weighs it rigidly, and without any allowance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will find matter of quarrel in every thing that is done, and thus hatred doth whom a man hates, he thus rigidly examines, or rather tortures all his words, and gestures and actions; but charity or love is quite contrary, sets the most favourable gloss on all that another doth, is so far from finding faults where there are none, that when somewhat hath been done amiss, it affords it a benign interpretation; and thus it is exactly all one with that part of the character of charity, 1 Cor. 13.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (not bears, but) covers all things, (see Note h. on that Chapter.) And then covering thus interpreted, refers to that use of garments for covering, as when Sem and Japhet covered their Father's nakedness; or as when Constantine expresses his respect and kindness to Clergymen, that if he should discern any thing amiss in them, he would cover it with his Robe; and to this most eminently belongs that of Pythagoras, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a garment hides crookedness, or disproportion, of the Body, but good will, kindness, charity, hides sin. This then being the undoubted meaning of this place, it were necessary to examine the two places of the New Testament, which seem to be taken from hence, Jam. 5.20. and 1 Pet. 4.8. and inquire whether this notion can belong to them. But a full account of that is already given, Jam. 5. Note i. All that I shall here add, is, that there is yet another sense of which these words are capable here, wherein though they come not home to the full importance of those two places, (of obtaining God's pardon for a multitude of sins) yet they approach nearer to them than in this which we have given, and still conceive to be the fittest interpretation of this place, viz. that as hatred stirreth up strifes, where one hates another, he that knows he is hated by him, is continually bend to act revenges, and so enters into contentions and quarrels with him on all and on no occasions; so charity hides all offences, he that is known to be kind, whatsoever offences he commits, they are not imputed to him, his kindness satisfies, propitiates for all, and is accepted as if it did; And then improving this sense so far, that it extend not to men only but to God, and signify obtaining his pardon for all sins, it will then come to the sense of the words in those two places of S. James and S. Peter. The Syriack in this place have made a great change, reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and confusion shall cover all sinners.  
V. 14. Destruction] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prostratus, contritus est, must here signify breaking to pieces; The congruity whereof to the place will be discerned by considering the quality of fools discourse, temerarious and precipitous, venting any thing giddily and hastily, which may do them never so much hurt and mischief, and then to such precipitation, contusion and contrition, bruising and breaking in pieces is consequent. This the LXXII. have most fully expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the mouth of the temerarious or precipitous approacheth to breaking to pieces, and so the Latin, contusioni proximum est, is next to contusion. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used again in the next verse, and there by the opposition to the strong or fortified city, wherein trust is reposed, it appears to signify consternation or dejection of spirit, which is another signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be cast down, affrighted, in consternation, Jer. L. 2. Isa. 8.9. and Jer. 1.17. we render it be not dismayed, so Eccl. 12.5. we read fears in the way; And so the LXXII. here retaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contrition, the Latin yet read pavor eorum, their fear; and thus the sense follows currently, the riches of the rich are matter of confidence to them, the poverty of the poor is their dejection or terror, that which so casts them down that they have no courage or comfort to do any thing, 
Haud facile emergunt quorum virtutibus obstat  
Res angusti domi.—  And in this sense it is most reasonable to take it also, v. 29. where it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strength, or rather a fortified place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the LXXII. a strong hold; And accordingly there also the Latin render it pavor, fear, as that word signifieth both the affection of fear opposed to fortitude, and the object of fear, destruction.  
He is in the way of life, etc.] The most literal rendering of this verse may reasonably be judged the best, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the way to life is observing correction, or keeping correction, (the keeping or observing, and so making use of the good admonitions and counsel that is given us) is the way to life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and forsaking reproof causeth to err. The LXXII. making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subject of each branch of the proposition, have transformed it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instruction or discipline preserves the ways of life, but discipline wanting reproof, errs. Instead of the former part, Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the way of life is of them (the Latin reads custodienti, to him) that keep discipline; Instead of the latter, Aquila and Symmachus and Theodotion read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he that leaves reproof, errs. This makes it not improbable that this latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXXII. is by some Scribes mistake set for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for thus the sense flows very currently, but the child that is without reproof, erreth.  
V. 18. He that hideth, etc.] All the ancient Interpreters agree in this plain rendering of this passage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lying lips conceal hatred, so the Chaldee is evidently to be rendered (not as their Latin reads, Insidiatur inimicus labiis mendacii, but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lying lips conceal or hide over hatred, and so the Syriack, with this change only, that for lips of falsity, or lying lips, they read lips 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wicked, or wicked lips, which assures us that in our reading of the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, righteous lips hide enmity, it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wicked, and so Symmachus reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wicked lips, but Aquila and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lips of a lie, i. e. lying lips, and so the vulgar, abscondunt odium labia mendacia, lying lips hide hatred. And thus the second part of the verse fitly connects with it, as appears in the paraphrase.  
V. 23. As a sport] From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to laugh, used sometimes in a good sense for being merry, Job 5. v. 22. (as in an ill for mocking and deriding, Ps. 59.9.) is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laughter, in a good sense, all one with mirth and joy, Psal 126.2. (as well as in a bad, being taken for derision.) And so in all probability it is used here. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as mirth, i. e. as it is mirth to a fool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do mischief.— And then first the notion of ו in the latter part must be observed, not as a bare copulative [and] but as a note of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of a similitude [so] Thus v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the passing of a whirlwind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (we duly render) so the wicked is no more, and so the Chaldee and Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so] Secondly to make the latter part of the verse bear analogy with the former, the word mirth] must be again repeated there, viz. that wisdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mirth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a man of understanding. Thus the Antithesis is exact, for as to a fool in the former, is opposed a man of understanding, in the latter, so to doing mischief in the former, is wisdom, piety, practice of virtue, (eschewing evil, doing good) in the latter; and then the כ and ו [as] and [so] being exactly answerable one to the other, the first word of the verse [mirth] is common to them both, as doing mischief is mirth to one, so is wisdom to the other. The first part of the verse the LXXII. (and other ancient Interpreters) competently render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with or in laughter a fool doth evil; the latter they have not so fully interpreted, for want of resuming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mirth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say they, but wisdom begets prudence to a man.  
V. 29. The way of the Lord] In this verse are several difficulties which deserve to be taken notice of; First what is meant by the way of the Lord, whether that which respects God or us, that wherein God walks, or that wherein we are appointed to walk, the former is the way of his providence, the latter of his commandments; In this place (as in most other) it seems to be determined to the latter, by the mention of the upright, who walk in this way of the Lord, and the workers of iniquity, which forsake that way. Secondly what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies either strength or courage, or a fort, or strong hold; Any of these three senses it will well bear here, but especially the second, that of courage, or fortitude, if we will judge it by its opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which that it signifies fear and consternation, (as well as destruction or confusion) hath been showed Note g. Lastly it is doubtful whether in the second part of the verse the phrase [the way of the Lord] be again to be repeated or no; for if it be, than the rendering must be (not [destruction shall be] but) fear to the workers of iniquity; and thus indeed the rendering is most literal, The way of the Lord is courage to the upright, but fear to the workers of iniquity; by the contrary tempers of men, it is of very distant and contrary effects, (like as when Christ is said to be for the fall and rising of many in Israel, and the Gospel the savour of life to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, escapers, or penitent, and the savour of death to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lost or impenitent.) And as all the renderings of the Ancients being literal, are capable of this sense, so the learned Castalio hath particularly expressed it, Et integris firmamento & maleficis detrimento est Jovae institutio, God's law or institution is both a firmament to the upright, and a loss to the evil-doers.  
V. 5. The LXXII. have in this verse much missed the sense, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that gathereth in summer, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath been delivered or saved from the heat, taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to gather, in the notion of gathering what is designed to secure or save from mischief, and that in a passive sense, and then using ב according to the promiscuous acception of prepositions for from. And so in the latter part of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, snorting or sleeping] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blasted by the wind, or stricken, partly from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for stupor, which they elsewhere render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ectstasie, partly to hold up the opposition betwixt the former and the latter part of the verse, that as the wise is preserved from the scorching of the Sun, so the foolish or wicked is blasted by the wind; but especially because they that sleep in the harvest, abroad on the ground, as slothful workers use to do, are oft blasted by some wind or vapour that comes out of the earth, and so much mischieved. Accordingly their rendering of the whole verse is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A wise or knowing son is delivered from scorching, but a wicked son is blasted by the wind in harvest.  
V. 13. The two branches of this verse are by the LXXII. (and therein they are followed by the Syriack) compounded into one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that bringeth forth wisdom out of his lips, smites with a rod the heartless man. Hereby they seem to point out what is meant by this rod, viz. no other but the wise and prudent discourse of pious men, which is a reproof, and so metaphorically a chastisement to the impious, for such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they fitly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that wants an heart. Aquila, Theodotion, and Symmachus, are more literal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the lips of the wise wisdom shall be found, and the rod on the back of him that wants an heart.  
V. 21. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall feed or teach, (as when Jer. L. 6. it is said their pastors, i. e. teachers have seduced them) they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know high things, questionless mistaking ד for ר, and so reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know. So Hos. 9.2. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feed them, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know them. In the latter part of the verse, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by want of heart, they read no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in want, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being omitted by some Scribe, or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for folly by force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fools, foregoing.  
V. 23. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the blessing of the Lord, they add by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the head of the just, and in the end, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with it, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the heart.  
V. 24. The LXXII. no way render the words which are plain, yet the sense they express paraphrastically, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent with them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the wicked is hurried to destruction, which is exactly equivalent to his fear coming on him, destruction being that which he feared, and not the affection, but the object, being here and frequently in other places meant by fear. So in the second part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the desire of the just is acceptable, is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall give the desire of the just, or his desire shall be given him.  
V. 25. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the whirlwind passeth, etc. they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whirlwind passing, the wicked vanisheth, which is but another scheme to the same sense. In the latter part of the verse, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so the righteous is a foundation for ever,] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the righteous escaping is delivered for ever, no doubt reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the future of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, declinavit, recessit, and understanding it of such a declining or going out of the way of danger, as signifies deliverance, they fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he declining escapes, or escaping is delivered, wherein they recede but little from the sense, the being a foundation for ever] being set to denote unmovedness, in opposition to the passing away of the whirlwind.  
V. 26. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sluggard, etc. they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transgression to them that use it, probably it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the transgressor to them that employ him, and then it is no remote paraphrase.  
V. 28. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hope of the righteous, etc. they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gladness endures, continues to the righteous, from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as it signifies to hope, so 'tis also to stay, and wait, and that they thought to express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to that purpose make gladness the subject instead of the predicate in the proposition. But herein the rest of the ancient Interpreters, all but the Arabic, descent from them.  
V. 32. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know what is acceptable] they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, distil graces, borrowing the verb from v. 31. as fitter for the tongue, than knowing] seemed to be, and using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for placatus, reconciliatus est, to denote prayers to appease and reconcile whether God or Man.     

XXXI SERMONS PREACHED On Several Occasions  
BY THE REVEREND and LEARNED Henry Hammond, D.D.  
How shall they hear, without a Preacher? And how shall they Preach, except they be sent?  Rom. x. 14, 15. 
Go ye into all the World, and preach the Gospel to every creature.  St. Mark xuj. 15. 
LONDON, Printed for RICHARD ROYSTON, Bookseller to the KING's most Sacred MAjESTY; and Richard Davis, Bookseller in OXFORD. MDCLXXXIV.   

FOR His most Sacred Majesty.  
THE Sermon of Peace and Charity which Your Majesty was pleased to call for about twelve Weeks since, by which means it had the favour to become one of the earliest Addresses made to Your Majesty after the recalling of those Votes, hath now taken the confidence to appear more public, that it may demonstrate and testify the reality of Your Majesty's inclinations to Peace, (which alone could render this trifle considerable to You) and the sincere desire of Your most private undisguised retirements, to make the way back to Your Throne by none but Pacifick means, even then when others thought it their duty by the Sword to attempt it for you.  
The other few Sermons added to the Volume have no errand but to attend this, that it may with a little more solemnity approach Your Sacred presence, and enjoy that liberty which is denied to  
Your Majesty's most obedient and most devoted Subject and Servant H. HAMMOND. Sept. 16. 1648.   

The Titles of the several SERMONS.  
SERMON I. Page 469. 
THe Christian's Obligations to Peace and Charity. Isa. 2.4. They shall beat their Swords into Ploughshares, and their Spears into Pruning-hooks.  SERM. II. p. 477. 
Christ's easy Yoke. Matth. 11.30. My Yoke is easy, and my burden is light.  SERM. III. p. 483. 
Ephraim 's Complaint. Jer. 31.18. I have surely heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the Yoke: Turn thou me, and I shall be turned.  SERM. IU. p. 490. 
John Baptist's Warning. Matth. 3.2. Repent, for the Kingdom of Heaven is at hand.  SERM. V. p. 496. 
God is the God of Bethel. Gen. 31.13. I am the God of Bethel.  SERM. VI p. 503. 
The Necessity of the Christian's Cleansing. 2 Cor. 7.1. Having therefore these promises (dearly beloved) let us cleanse ourselves.  SERM. VII. p. 510. 

Preached in Lent at Oxon. A. D. 1643.  
Christ and Barrabas. Joh. 18.40. Not this man, but Barrabas.   SERM. VIII. p. 518. 

Preached in Lent at Oxon, A. D. 1645.  
S. Paul 's Sermon to Felix. Act. 24.25. And as he reasoned of righteousness, and temperance, and judgement to come, Felix trembled.   SERM. IX. p. 525. 

Preached at Easter in S. Mary's in Oxon. A. D. 1644.  
The blessing Influence of Christ 's Resurrection. Act. 3.26. God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.   SERM. X. p. 532. 

Prepared at Carisbrook-Castle, but not Preached.  
God's Complaint against Revolters. Isa. 1.5. Why should ye be stricken any more? ye will revolt more and more.     

THE Christian's Obligations TO PEACE AND CHARITY.  
Delivered in an ADVENT SERMON AT CARISBROOK-CASTLE, Anno 1647.  
And now Published with Several SERMONS more.  
By H. HAMMOND, D. D.  
LONDON Printed, MDCLXXXIII.   

THE Christians Obligations TO PEACE and CHARITY.  

The I. SERMON.  ISAIAH 2.4. 
They shall beat their Swords into Ploughshares, and their Spears into Pruning-hooks.  
THE day is the Third of Advent, designed by the Church for the Celebration of the closer and nearer approach of the Majesty of Heaven to this lowly sinful Earth of ours; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blessed coming Kingdom, as 'tis styled Mark 11.10. And the Text is a piece of an Advent Chapter, the very Contents bespeak it so, Isaiah prophesying the coming, i. e. Advent, of Christ's Kingdom. All the unhappiness of it is, that this part of the Prophecy about transforming of Swords, seems not yet to be fulfilled in our ears; that after so many Centuries, Christ is not yet so effectually and throughly born amongst us, as was here foretold; that those glorious effects of his Incarnation are not yet come to their full date: i. e. in effect, that Christ is come to his birth, and with him all the well-natured charitable qualities, all the unity and peace and bliss in the world, and through the contrivances the Enemy-power, there is not liberty or strength to bring forth; all the precious issues of Christianity are resisted, and obstructed, and stifled in the Womb; the temper of the pretending world being so strangely distant from the temper of Christ, the prophecies of his coming having so little of the Sword in them, and the practice of Christendom so nothing else. Blessed Lord! that we might once be able to reconcile these contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we might one day celebrate an Advent indeed, and that the completion of the Prophecy of this Text, might be an Ingredient in the Solemnity; that this of ours, might be one of those Nations and People judged and rebuked, i. e. convinced and converted by the Incarnate Saviour: for than would these words of the Text be verified of us, They shall beat their Swords, etc.  
The words are the Character or Effect of Christ's Kingdom, of the state and power of his Gospel in men's hearts: and I shall view them, first, absolutely, in the several parts or branches of this Character; and then relatively, as they are peculiarly verified of the state of the Gospel, or as they are a character of that.  
In the Absolute view you have, 1. The Swords and Spears on one side; 2. The Ploughshares and Pruning-hooks on the other: 3. The Passage or Motion of one of these into the other, by way of Beating.  
In the Relative view we shall, 1. have occasion to vindicate the truth of this Prophecy against the contrary appearances. 2. To show you how and by what means, Christianity undertakes to work this great work, to beat the Swords, etc.  
I begin with the Absolute view, and in that, with the most formidable part of the Prospect, the Swords and Spears; sharp, assaulting, piercing weapons, found out and forged by the passions and wits of men, to arm their rage, to satisfy their covet and ambitions, to manage all the quarrels that the carnal or diabolical affections of men have commenced or inflamed through the world. These are the gross Elements made use of by the Prophet, figuratively to express the instruments of our Hostilities that lie more covertly in our hearts, these invisible Swords and Spears, animosities, uncharitable, unpeaceable humours, that Christ came to allay and temper, to transform and beat into other shapes. And to put off the Figure, and give you plain words instead of it; Three sorts there are of these quarrels or Hostilities, which seem all to be comprehended in these words.  
First, though more improperly, our Hostilities against God, our rebellions and resistances against his will, our contrary walkings to him, the throwing off that yoke of Moral or Christian duties, breaking those bands, casting of those cords, Psal. 2. and that, either 1. In an universal dislike of his Government, a direct nolumus hunc, that professed Atheism that begins to set up, to gather Disciples and Proselytes abroad in the world, that Chair of the Scorner, that disclaims Religion as a pusillanimous thing, a ridiculous pedantic quality, that hath in their opinion dis-spirited and emasculated the world: Or else, 2. by particular oppositions to his commands in the retail, sinning over all the Precepts on either Mount, taking part with the Law of the Members against all the Empires of the Law of the Mind, and under a Christian profession doing as much despite unto Christ as he that hath shut him out of his mouth and brain also. And in relation to these Hostilities it is, that we Ministers are posted from Heaven like so many Heralds at the news of a Battery, or approach of the Enemy, to demand a Parley, before men proceed any farther in their giantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or fight against God: and our Embassy is very submiss, as though God did beseech you by us, as Lot doth the Sodomites on their assault of the Angels, We pray you, Brethren, do not so wickedly; We pray you in Christ's stead that you will not proceed in your course, that you will be pacified and reconciled unto God. And sure these are formidable slaughtering-weapons, very bloody threatening Enemies, that make God think fit to send out Embassies for Treaty, and not venture his Heaven to be stormed by them.  
A second sort of Hostilities possibly here meant, are these against ourselves, the fatallest and bloodiest in the world, the piercing, and wounding, and butchering our own poor Souls, deforming and enfeebling them with our wasting habits of sin, exhausting the very principles of civil ingenuous Nature, leaving never a vital spark or seed of humanity behind, but violating, and grieving, and quenching all, a direct felonia de se, murdering and assassinating these divine creatures, which God had prepared to people Heaven, and casting them out to the noisom'st dunghills, employing them to the meanest offices in the world. Nay, Hostilities to the Flesh itself: those sins that undertake to serve the grosser part of us, to have special fidelities and kindnesses to the flesh in all their warrings against the Soul, are not yet so faithful in their performances, work oft the greatest malices to that very flesh, cast it sometimes into the fire, sometimes into the water, despoil it of all the honour, beauty, spirits, joys, and life itself, leave it in the pitiousest, disfigured, rifled, wasted flesh imaginable, and so have their malices and treacheries against that also. But the truth is, these are but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prelusory lighter brandishing of these swords: The uncharitablenesses here especially designed are, in the third place, those that (as our material swords and spears) are ordinarily employed against our Brethren, or fellow-Christians, either upon their Lives, or their Reputations, or their Souls.  
1. On their Lives: when either our ambitions, or revenges, or, which is the worst of all, and the bloodiest assassinate (when 'tis set on it, when 'tis gotten into the Jesuit Chamber of meditation) our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bitter envying or zeal, when that, I say, like the blood of the Mulberries to the Elephant, shall inflame us to a brutality, a thirst of our brethren's blood, turning the Christian into a Nimrod, a mighty Hunter before the Lord, giving the Church that new notion of Militant, in shedding as much of other men's blood (and triumphing in that effusion) as in the Primitive times it poured out of its own veins, when the Heathen Persecutors called for it; when Christians shall design God Sacrifices, bloody Cannibal Oblations, and, in that other stern sense of the Apostle's words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rational humane sacrifices, whole Herds and Hecatombs at once, and think to avert judgements, to work expiations, to perform supererogating services to God by that means.  
2. On their Reputations: whether in the Language of the Slanderer and Reviler, whose words are spears and arrows, and his tongue a sharp sword, in the Psalmist's dialect, the preparative to that former practising on the Life, putting men into wild beasts Skins, that they may be worried and torn to pieces in their disguises; or whether yet in the higher strain of the censorious Anathematizer, that breathes out woes and damnations, passes that bloody sentence upon all that walk not in his path toward Canaan; this spiritual assassinacy, this deepest die of blood being most Satanically designed on Souls, and (because they cannot get those into their power) practising it in Effigy, slaughtering them here in this t'other Calvary, the place for the crucifying of Reputations, turning men (upon any, upon no occasion) out of the communion of their charity, when they cannot out of bliss, and no doubt rejecting many, whom the Angels entertain more hospitably.  
Lastly, on men's Souls: whether by terrors or by invitations, by the sharp or by the soft weapon, working ruin and destruction on them. By the sharp, forcing them to violate their consciences in hope to get their bodies or estates off from the torture, (as the Englishman is observed, through impatience of any present pressure, to venture the vastest future danger that will pretend to ease or rescue him at the instant, and therefore, they say, the use of the Rack was superseded in this Nation.) And they that can be Instruments in this savage enterprise, that can thus operate under the great Abaddon, in this profession of assaulting and wounding of Souls, for which Christ was content to die, are sure some of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of bloods, in the plural, as the Hebrews call them. And so he also that is so skilled at the soft weapon, that by the fair insinuating carriage, by the help of the winning address, the Syrene-mode or mien, can inspire poison, whisper in destruction to the Soul (as the Poetic Present that had secret Chains in it, fettering and enslaving of him that was pleased with it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Orator, the delight brought shackles, the beauty bands along with it, but no man to lose him that was presently ensnared by them (he that can toll on the tame, well-natured, easily seducible into all the luxury and the hell, the sin and the damnation imaginable, he is one of the fairspoken swordmen that David speaks of, whose words are softer than butter, and yet are they very swords.  
You have had a view of the Artillery in the Text, the interpretation of the hostile weapons, the swords and spears, the furniture of the Heathens Armoury before Christ's coming: (Good God that in their travel round about the world, they were not at length all transported hither, and, like the Teeth of old, sowed and sprung up a whole harvest of swords and spears, of animosities and uncharitablenesses in this our land.) I hasten to the more innocent tools, the weapons of the Husband-man's warfare against his enemies, barrenness and unprofitableness, the ploughshares and the pruning-hooks on the other side, my second particular. The signification of these Emblems or Hieroglyphics you will soon discern, when you but consider them, first, in the general notion, wherein both of them agree, instruments of husbandry; and then in their several particular proprieties. In the first they both accord, to express unto us the spiritual industry and skill, the office and the craft of dressing and cultivating of Souls: we are God's Husbandry, his beloved Plantation, entrusted ministerially under him to our own, to our brethren's diligence.  
1. Every man to take the care of his own field, his own Soul, to help it to all the dressing and improving, to water it with his tears, when 'tis a dry soil, drain it with action and business, yea and mix it with new mould, affiance and comfort in Christ, when it is too moist, (the dissolving or weeping earth) and when 'tis too beggarly and lean, to enrich it with all the whole mine of fatness that lies treasured up to that purpose in the Word of God, to ply it through each season from the seed time of Repentance, (that sowing in tears) to the harvest in joy and cheerfulness, the bringing our sheaves with us, these worthy meet fruits of that Repentance. This earth of ours, I say, is thus to practise upon itself; or when it can do nothing else, (the driest, parched, unregenerate Soul,) yet still, with that, to cleave, and open, and gasp toward Heaven, to be ready to receive and suck in those showers, those influences which that is ready to afford us; and after all the planting and watering, to acknowledge all to be God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his fructifying or giving of increase. And not only thus, every man to be his own Husbandman under God, but  
2. Every man again to help in his Brother's field, to make his art and trade of husbandry as communicative and gainful as he can: not as the manner is of the covetous Worldling to enclose his skills, for fear any man else should be as prosperous as he; but to diffuse our charity, and not only, as the Ancients did, write Books of Husbandry, (our spiritual Georgics and geoponics) but go bodily, and labour in the Vineyards, by our aid and by our example encourage all the neighbourhood into this Trade of thriving, set to that glorious work of civilising Deserts, banishing Briars and Thorns (to which the Lapsed Adam was condemned) quite out of the Country, weed out all the Freity and Barbarity out of men's minds, bring the whole Region from the neglected Waste to the trim fruitful Enclosure, from the Wilderness to the Garden, and as far as 'tis possible to some degree of return towards Eden, towards Paradise again, I mean, towards the Innocence and Fertility of that. And if ever there was a time when the Province was large, (I would I could say, the Harvest great) and need to pray to the Lord God of the Harvest to send a whole Army of Labourers, not with their military, but their husbandly, Instruments, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the grand charitable acts, which Cyrus in Xenophon preferred before the military, to dress a wild People, and plant some seeds (of Christianity, shall I say? nay) of honest civil nature amongst Christians, to make men ingenuous Heathens, one pitch above Savage or Cannibal, to give a little Europe-breed instead of a whole afric of wilder Creatures, and so in some measure to take away Christ's reproach, which the most unchristian lives of the generality of Christians have cast upon him; this certainly were a season for such prayers in Christendom, and all the Ploughshares and Pruning-hooks in a Country would be little enough for that purpose.  
But then somewhat is here noted by the particular proprieties of the Ploughshares and the Pruning-hooks: The Ploughshares, they are for the breaking up our fallow grounds, wounding and tearing asunder our firm fast-hardned habits of sins, that Quarry of Earth and Stone, with the fair green even surface over it, fetching up the root of the Weeds and Thorns, our corrupt Customs of Atheism and Profaneness, that grew so voluntarily and so fast; nay, the very green-swart, as we call it, the more innocent, blameless face of unregenerate Morality, which, though it have no great hurt in it, must yet give place to this seed of Christ, furrowing and turning it up all, that there may be the bare earth, as it were the solum subactum, the broken, humble, contrite heart, ready for this new Sower, for the infusions of Grace, which will never thrive if there be any thing left to encumber or resist, to over-top or wrestle with it. And so you have the Interpretation of Ploughshares here, the rending of the impenitent heart, the preparing it for grace, the humbling the proud sinner, and fitting, and softening, and emptying him for Christ.  
Then for the Pruning-hooks, if that be the exact rendering of the Hebrew; you have then under that colour the dressing of God's plantations, the supervenient work of paring and cutting all Excrescences in the regenerate Child of Heaven, (parallel to the washing of his feet, which were cleansed already, in Christ's answer to St. Peter) lopping off the Suckers, the luxuriances that will still return as long as we have that root and foams of flesh about us, and if they are suffered to grow too lavishly, will soon suck away all the vital fructifying juice from the Branches, at least exhaust very much of that heavenly store which would be husbanded at the best advantage, every dram more preciously employed.  
But if our Margin have made the better conjecture, (as many times it doth) and the Scitheses, which you meet with there, carry away the importance of the Original from the Pruning-hooks, you have then, God's calling for his fruits in the time of harvest, sending his Mowers into the field, his strict requiring and earnest expecting the plentiful issues of all his care, the growths and fructifying of his graces; and then, put all these together (as indeed the various readings may both stand good, or the Hook or Sickle, which may probably be the yet fitter rendering of the word, will supply the place both of Text and Margin, be accommodable to either, to both uses) and then you have here the entire positive business of all Christianity, sometimes to break up, sometimes to prune, sometimes God's barn, to begin, to advance, to perfect that great work of fruitbearing, that only design of all God's methods and dispensations amongst us, the kindly Vintage which he expects so passionately, Isa. 5. after all his husbandry. And, O what an exprobration will it be to us, the Ecce labruscas there, our nothing but wild Grapes, our sour unsavoury fruits of unrighteousness after all this dressing! And let that serve for the second particular of the Absolute view. There is only the third behind, The motion or passage from one of these to the other, from the Swords to the Ploughshares, from the Spears to the Sickles or Hooks, and that by way of beating, They shall beat, etc.  
The same individual metal, which was even now a Sword, having suffered some change by the fire and anvil, comes out new forged in the other shape; the same affections that were even now maliciously acted by Satan, form and whet at the Philistines forge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weapons of all the villainy in the world, the Disquieters of the honour and peace of Christendom, the only boutefeux abroad, our passions and appetites, let them be but transformed by the Spirit of Christ, let the fire and hammer pass on them and without being destroyed in that fire, they come out new moulded, instruments of righteousness, zeal for the reforming our own lives, emulation for purity, and for fructifying; that Saul that was even now an Apostle or Messenger of the Jewish Consistory to Damascus, and had then such a heart full of Swords and Spears, was so furious a Blasphemer of Christ, and Persecutor of Christians, may continue his metal still, his title, and almost his name and office, and be the gallanter Apostle of Christ, the more abundant Labourer for ever after. Christianity doth not mean such enmity to Nature, such scorn and contumely to our humane Souls, as to throw all away as dross and refuse, to mortify any other members upon earth, but those which signify our sins, fornication, uncleanness, envyings, seditions, etc. as for the Affections or Faculties themselves, have they been never so profane and unhallowed, a breathing on them, or a consecrating them anew, a putting them to purer and more honourable uses for the future, will serve the turn; the Censers of Corah, with a little change, will become excellent plates for God's sanctuary. Let that Love that even now was transported and lavished out on the sensual object, be baptised with the Holy Ghost and with fire, come out a pure ethereal love, fastened on the beauty of holiness, (that angelical purity, to be transcribed into thine and thy brethren's hearts;) and the more flaming this love is, the more gracious and more acceptable it is like to be. Let but the hostility that is now let loose upon the persons, the sins, the personal affronts, nay perhaps the graces and virtues of other men, be retrencht and retired, and reflected on our own sins; and then, let there be as much steel in the weapons, as much zeal in the revenges and indignations as ever. May but the ambitions and aspire of the Worldling (that like air, penned up in too close a coop, works such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tempests, such shaking palsie-fits in the regions about us) be fastened, according to S. Paul's advice, on a new object, transformed into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pursuing of charity, as of a prize in the Olympic games, into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking as much pains, striving as emulously to contain himself and others in quiet, to restore a battered Kingdom to Peace again, as contentious men use to put the world into a combustion; and then, our Swords may become very edifying weapons, our contentions very excellent, profitable contentions, every man striving to surpass and exceed the other, in meekness, patience, contented taking up the Cross of Christ, (those more than Olympic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which the incorruptible crown is assigned) overcoming men in charity and welldoing. Do but you enter into the school of Christ, (the most boisterous, raw, uncultivated you, that have least of this sacred temper about you) and that will be able to infuse it: which brings me to my second general, the relative aspect of these words, as they are a character of the Gospel-state, of the kingdom of Christ, and so the fitter for an Advent Sermon.  
And in that we are, 1. To consider what truth there is in that prediction, to justify and vindicate this prophecy against all the contrary appearances, They shall beat, etc. One Objection 'tis clear there is against the truth of this prophecy, (and 'twere more for the credit of Christendom that there were an hundred others, so this might be superseded) The contrary practice of the generality of Christians. Blessed Lord! Christ's coming, this consequent of his birth, and kingdom among men? For since Swords came once into the world, since the sweet of revenge and the advantage of spoiling others, was once tasted, since that bloody issue once began to break out, what hath all our Christianity done to stop or staunch it? 'Tis true, what Historians tells us, that at the time of Christ's birth there was a notable cessation of Arms over the whole world; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 2.1. (not taxing, but) inrolling, that brought Christ's Parents up to Bethlehem, and so occasioned his birth there, was an effect and immediate product of that Cessation: and 'twas a remarkable act of providence, that upon a former peace, and so command for that in rolling, in the same Augustus' time, proclaimed at Tarracone in Spain, as Sepulveda tells us, (which if it had succeeded, Christ in any likelihood had not been born in Bethlehem) there broke out some new broils, that deferred the peace and inrolling till this very point of time, when Christ was carried up in Mary's womb to obey the prediction of his Birth in Bethlehem. But sure all this would be but a very imperfect completion of this other prophecy in my Text; this peace was soon at an end, and, besides, was rather the midwife to bring Christ into the world, than Christ to bring this peace: And yet to see how some Observers have been willing to pitch upon this one passage of story, the shutting of Janus Temple about the birth of Christ, (the Catholic peace in that part of the world at that point of time) as the main thing that was pointed at in this Verse.  
Their reason is clear, because as for a long time before, so since that time, there was never any such completion of it; Christ born in an Halcyon hour, had scarce ever any one afterwards whilst he lived: and for his posterity he makes the profession, he came not to bring peace, but a sword, that is, he foresaw this would be the effect of his coming; Christianity would breed new quarrels in the world; some men really hating one another upon that score of difference in Religion, (and they say, no feuds are more desperately implacable, no swords more insatiably thirsty of blood, than those which Christ brought into the world) but most men making this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pretence and excuse of all their bloodiness. 'Twas Duke Plesse's account to Languet, why he had not a mind to write the Story of the Civil wars of France, because if he had said truth, he must render new originals and causes of these Wars, hound that fox to a kennel which would not willingly be acknowledged, charge that on an emulation, or rivality of state, which (like the Harlot that, coming fresh from her unclean embraces, had wiped the mouth) came demurely, and solemnly, and superciliously, out of the Church, the only sanctuary to give impunity and reputation (apology at least) to the blackest erterprises; and betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the true and the pretended causalities, the effect, God knows, is generally too sad. Mahomet, that professed to propagate his Religion by the Sword, hath not brought such store of these bloody weapons, so rich a full-stockt artillery into the world, hath not kept them so constantly employed, so sharp set, so riotous in their thirsts of blood, as hath been observable in Christendom. I am sure that Caesarean section, practising upon our own mothers, our own bowels, fellow-Christians, fellow-Protestants, fellow-Professors (shall I add fellow-Saints? but sure, sanctity, if it were sincere, would turn these Swords into Ploughshares) was never so familiar among Turks or Savages; nay, as Erasmus hath sweetly observed, among the wildest beasts in nature, (which are not beast enough to devour those of their own kind,) as it is among Christians of this last Age almost in every part of the world. Only the bladder of Snakes in Epiphanius hath been our parallel: They were there but few hours together, but one of them had devoured all the rest; and when (to try the Experiment, how solitude and want of prey would discipline the devourer's appetite) he was shut up alone in the bladder, his vulturous stomach le's lose upon himself, and within few minutes more, one half of him devours the other: so many divided and subdivided enmities, and, when all others are wanting, such bloody practisings upon ourselves, that if it be true which Psellus saith, that the devils feast on the vapour that is exhaled from the blood of men, sure the Christian devils, and of late the English, are the fattest of the whole herd, the richliest treated of any, since whole Tables were furnished for them of the blood and flesh of their worshippers. And thus far I confess myself unable to vindicate this Prophecy in this sense of it, that so it should actually prove, that Christianity would really drive Swords out of the world: I should be glad to be secured by the Millenary, that ever there would come an age when this Prophecy would thus be completed; but more glad, if this Nation might have the happiness within some tolerable term to enter upon its millennium, that the (Pacem, Domine, in diebus nostris, Peace in our time, our age, O Lord,) were not such a desperate, nonlicet form, and that for deliverance from battle and murder, as scandalous a piece of Litany, as that other from sudden death hath been deemed among us.  
I have sufficiently showed you in what sense these words have no truth in them; 'tis time I proceed to show you in what sense they have: and that will be either,  
1. By telling you that this prophetic form is but a phrase to express the duty and obligation of Christians; They shall beat their swords into ploughshares, i. e. 'tis most certainly their duty to do so. Charity is the only precept, Peace the only depositum, that Christ took any care to leave among them: and then, be there never so many swords in Christian nations, yet 'twere more obediently and more Christianly done, if they were beaten into ploughshares. There is a thousand times more need of amending men's lives, than of taking them away; of reforming ourselves, than of hating or killing our Brethren: one broken heart is a richer and more acceptable sacrifice to God than a whole pile of such bloody offerings, such Mosaical consecrating ourselves to God upon our Brethren. And then, 
Paedagog. lib. 3. cap. 11.  as Clemens speaks of seals or rings, that those that have the impressions and sculptures (as of Idols so) of Bow or Sword, must not be worn by the disciple of Christ, the pacific Christian; or as the Polonian, being asked concerning two Brethren that desired to be of his Congregation, (as being of a Trade which was suspected to be unlawful, the making of Images or Faces to put upon Guns or Ordnances) gave answer, that he knew no great danger in those Images; if there were any thing unchristian, 'twas sure in the Guns, which they were used to adorn: so certainly, that Christ that came to cast Idolatry and Heathenism out of the World, desired also to cast out that heathenish custom of wallowing in one another's blood, of hunting, and worrying, and devouring one another, and with the Christian faith to introduce the brotherly charity into his Church; this being the most strict and most frequently reiterated command of Christ, and that the importance of this Prophecy in the first place.  
2. The truth of this Prophecy will be most clear, if you observe the [They] in the front, and the reflection of that, on the former part of the verse, Christ shall judge amongst nations, and rebuke many People: He shall set up his Kingdom in men's hearts, subdue and conquer them; that is the meaning of judging, (as the Administrators of the Jewish Nation, and they that subdued their enemies, were called Judges for some time:) and he shall mould them anew into an Evangelical temper; that is the interpretation of rebuking: And then [They] i. e. these subjects of this Kingdom of his, these malleable, tame, Evangelical new creatures, that are effectually changed by the Spirit and power of Christ's doctrine in their hearts, they that are his Disciples indeed, they shall beat their swords into those more edifying shapes, shall profess more Christianly Trades; and if they do not, be sure they are at the best, if not Amti-, yet Pseudo-Christians, either professed enemies, or false friends of Christ. By this shall all men know that ye are my disciples, if ye love one another: no other Character of difference to distinguish a Disciple of Christ from any man else, but the Ecce ut se invicem diligunt, Behold how they love, how they embrace, not how they pursue or slaughter, one another. And so there you have the difficulty cleared, how it comes to pass, that there is so little Charity among Christians; why? because there is so little Christianity among Christians, so much of the hypocritical guise, of the form of Christian piety, but so little, so nothing of the power of it discernible among us. Had but Christ the least real influence on our hearts, it would inflame and animate us with love; had we any of that salt within us, Mar. 9.50. the only preservative from putrefaction and rottenness of spirit, it would be as the Naturalists observe of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unitive, and bring along what our Saviour hath joined with it, the peace with others. 'Tis the propriety and peculiarity of the Gospel, where 'tis entertained, to impress this well-natured quality; and wherever 'tis not impressed, 'twill not be censorious to affirm, in despite of all the glorious appearances to the contrary, that those men have received the Gospel, the name, the grace of Christ in vain: which will be demonstrated to you, if I proceed to my second or last particular, to show you by what means Christianity undertakes to work this great work, to beat our swords into ploughshares, and our spears etc. And that is by three strokes, as it were, and impressions upon our Souls. 1. By inculcating a peculiar strain of Doctrines. 2. By prescribing a peculiar Spirit. 3. By setting before us a peculiar Example. Every of these very proper moral instruments to this end, though (God knows) the stubborn unmalleable weapons of our warfare have tootoo often the honour or resisting and vanquishing them all.  
For the first, his peculiar strains of Doctrines, they are of two sorts: either they are the direct contrary to these swords and spears, or else such by way of consequence and result. Directly contrary: such is that of not avenging ourselves, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matt. 5. not retributing of trouble or violence to the injurious, but leaving God and his Vicegerents to work all these necessary acts of revenge, or repayment; such is that of loving, blessing, praying for enemies; and, let me tell you, not only our own, but (which is worth the considering) our God's enemies. For 1. such are all the cursers and persecutors of Disciples; the true Christian's enemies there spoken of, they are all God's enemies also, as Saul's persecuting of Christians, was the persecuting of Christ: There is no possible separating the hatred of the Brethren from enmity to Christ. And therefore Polycarpus, an Apostolical person, and Bishop, and Martyr, (one of the first Angels of Smyrna in the Revelation) commanding to pray for them that persecute us, takes in not only the Heathen Powers and Princes, the greatest enemies of God then living, but in plain words, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the renouncers and enemies of the Cross, i. e. certainly of Christ himself. 2. Such were the Samaritans, direct enemies of Christ, and yet such 'twill not be permitted the Disciples to curse, Luke 9.55.3. Because the commandment of mercifulness lying on us proportionably to God's pattern, (to be merciful as our Father in heaven is merciful) 'tis there said, that he is merciful to the evil as well as to the unthankful, to those that have sinned against virtue in general, as well as against that particular of gratitude: and 'tis clear, God loves his enemies as well as ours, and out of that love gave his Son for those that had sinned against the first as well as the second Table, and consequently so are we obliged to do also. Lastly, because St. Paul's reason against avenging ourselves is grounded on God's sole prerogative of punishing Malefactors, Rom. 12.19. As it is written, Vengeance is mine, I will repay it, saith the Lord. And this privilege of God's sure extends to the punishing of his own, as well as our enemies. Having named this, I need not mention any more plain Doctrines of direct contrariety to these hostile weapons. If God hath left us no kind of enemies to hate, neither our own, nor his, the first, the ordinary object of our animosity and revenge, the second, of our very piety and zeal; and so the furious and the pious sword, the Jehu-zeal for the Lord of Hosts, as well as that other for ourselves, the slaughtering of Christ's or the Christian's enemy, be quite excluded out of our Commissions; then sure there is no excuse for keeping so much profitable Metal in that unprofitable, cutting, piercing shape: there is far more use of those materials in another form, in that of the ploughshare and pruning-hook; the work of Repentance being still as necessary, as that other of uncharitableness is unchristian. But then this is not all that Christ hath done by way of pacific Doctrines, some other Doctrines he hath as effectually contrary to swords and spears, though not so directly and visibly, some mines more secretly to supplant this bloody temper: Such are his teaching his Disciples humility, and meekness, and patience, and contentedness with our own, four graces which, if once received into our hearts, are the breaking the bow, the knapping the spear asunder, the rending up all unpeaceableness by the roots. What are the roots of strife and contentions among men? or in St. James his style, From whence come wars and fightings among you? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the greater and lesser size, the piracies of the first or second magnitude? are they not from the lusts that war and rage in your members? What be those lusts? Why, the spawn of those two great sensual principles, anger and desire, sometimes pride, sometimes stomach, sometimes impatience of injuries, and sometimes and most especially covetousness, the desiring to have somewhat which God had not made my lot; and nothing but huddling, and blending, and confusion of proprieties, throwing the lots into the Helmet again, can give me hope of attaining it. All the irregular swords and spears in the world are in the hands of these lusts, both to forge and manage, and the Graces that Christ prescribes, are sent to drive these all out of the field. The humility that Christ prescribes is directly contrary to that pride; the meekness or obedience to Superiors, so inculcated in the New Testament, is the mortifying that stomach; the patience, and taking up the Cross, and denying myself that hellish piece of sensuality, that of revenge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is sent out to duel with that impatience; and contentedness with whatever lot, with that of ravening and coveting. O let but the Beatitudes in the fifth of Matthew plant these blessed seeds in us, and our swords will presently be out of fashion, and within a while assaulted and eaten through with the tamest Creatures, the rust that themselves beget; your carnal Affections will lie useless by you, or else be undiscernably transformed into calmer and more profitable shapes. And that is the first part of Christ's method in working this change, by a new strain of Precepts or Doctrines.  
His second way is by a new kind of Spirit; whether by that we mean the Spirit of Christ, or the Spirit of the Gospel.  
1. The Spirit of Christ, taken almost in the Naturalists acception of the word [Spirit] for a kind of vital or animal spirit. For this flowing from Christ our Head, and passing freely through all the Members, unites us not only to him, but one to the other also in a vital fellow-membership, to which you know nothing is more contrary or destructive than the Sword, division, or Separation: and this is the Argument in St. Paul for the strictest charity, not so much as to tell a falsity one to another, (which is sure less than drawing of Swords, calling down fire from Heaven one upon another) because, saith he, ye are members one of another; all members are united in one spirit. And then though some members are sometimes corrupt and diseased, and therefore offend and grieve the other members; nay, 2. though one member sometimes work real injury to the other, the petulancy of the hand or tongue bring mischief to the whole body; and 3. though the members generally differ in opinion one from the other, the Smell liking that which the Taste utterly dislikes: yet is neither one nor all of these ground sufficient for any member to bear malice, revenge, any thing but love and tenderness of care and bowels towards the other, because of the uniting spirit that passes through them, and gives them joys and sorrows in sympathy one with another, but never animosities or indignations, undermine or betrayings one of the other.  
But then 2. that which I chiefly mean by the new kind of Spirit, is the Spirit of the Gospel. In the 9 of Luke there is a reference to this, (as to a consideration that all disciples of Christ are much concerned in, and from ignorance whereof, all our bloody and fiery and thundering designs against our own or the enemies of Christ do proceed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you know not, or, consider not, what kind of spirit you are of. The Gospel-spirit, it seems, was peculiarly qualified, a spirit of a special temper, nothing favourable to the proposals of the Boanerges; and if you would know the kind of it, you shall have it, first Positively, then Negatively. Positively the Gospel-spirit is (a Jewel, will you call it? or) an Asterism made up of all those Celestial Gems even now touched on, Poverty of spirit, mourning, meekness, purity of heart, hungering and thirsting after righteousness, not after the Cannibal-feast of fellow-Christians blood; again, of mercifulness, peacemaking, being persecuted and reviled, (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a piece of Rabshakehs railing Rhetoric to be had in hell▪ which is not poured out on them, and endured cheerfully by them in obedience to Christ.) Put all these together, and mix with them such a proportion of Self-denial, and cheerful following of Christ whithersoever he leads; and the quintessence, the Elixir that by the help of the Limbeck is fetched out of all these in union or refraction, is, in the Chymist's style, the Spirit of the Gospel, the Spirit of Christianity. If you will yet more perfectly understand it, you must then look on it Negatively, as 'tis in that place by Christ set opposite to the spirit of Elias. Elias his spirit you may discern by the five considerations or respects that his person is capable of.  
1. Elias was under the Law.  
2. Elias was a Prophet.  
3. Elias was a Zealot, as the Author of the Book of Maccabees calls him and Phineas; and so he was peculiarly in that passage to which the Disciples refer.  
4. Elias called for judgements from heaven.  
5. That judgement was particularly Fire.  
And proportionably to these five, Elias his spirit was  
A 1. Legal spirit. 2. A Prophetic spirit. 3. A Zelotick spirit. 4. A Cursing spirit. 5. A Fiery spirit. And by the opposition to each and all of these five, you will be able to make up the new-qualified spirit, the Spirit of the Gospel.  
1. The Legal spirit is that which was observable in the time of the Law, especially in order to the planting of the Israelites in Canaan, and rooting out of the Inhabitants; and that was a rough, bloody, hating, eradicating spirit: and that Legal is certainly out-dated and abolished now, and in its place the spirit of the Gospel, a smooth, loving, planting spirit, quite contrary to that.  
2. The Prophetic spirit was that which received immediate directions from heaven: I mean, not from the supernatural influences and motions of Grace, preventing or exciting, sanctifying or assisting in the heart of the regenerate man; but (as the spirit of sanctification and the spirit of prophecy are very distant things, so) I say, from the extraordinary revelations of his will, by Vrim and Thummim, by Vision, by Dream, by coming of the Spirit, or of the word of the Lord upon them, or to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acted and carried by God. And the Gospel-spirit is that, which after the out-dating of Prophecies, pretends to no such special revelations, to no other direction, or incitation, or impulsion of the Spirit, than that which lies visible in the New Testament, (verbum vehiculum spiritus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word is it that brings and administers the Spirit unto us;) the Spirit that incites us to perform those duties that the Word hath prescribed us, (and if to any thing else contrary to that, hath then need of the exorcist to bind or cast out that spirit; the Spirit which, when it comes to be tried whether it be of God or no, pretends not, like Mahomet, to be a talking with God, whilst he lies foaming in an Epileptic fit, but is content to be judged and discerned by the old plain Doctrines of the Gospel; a regular, authorized, ordinary, sober Spirit.  
3. The Zelotick Spirit was a thing peculiar among the Jews, introduced and settled by the example of Phineas and Elias by way of precedent and standing Law to that Nation, whereby 'twas lawful (when a man was taken in some notorious facts, specified by their Law, Idolatry, etc.) to run him through, to kill him in the place, without expecting any Legal process against him. This was expressly commanded by Moses, Numb. 25.5. Slay ye every one the men that are joined to Baal-peor, and accordingly practised by Phineas upon incitation from God: and when 'twas done so by a Jew, in the cases provided by the Jewish Law, and by divine impulsion, and the person assured that it was so, there was then no harm in it; but when that incitation from God was but pretended only, not true, when in any case but that prescribed by the Law, than 'twas perfect butchery and villainy even among those Jews: and unless in those few precedents of Phineas, and Elias, and the Maccabees, i e. Zelots (for so the word Maccabee signifies in the Syriack) 'twill be hard to find either in Scripture or Josephus (where there were whole multitudes of such men) any one example of this practice justifiable even in a Jew. And in opposition to, and not compliance with that, is the Gospel-spirit quite contrary to the heights of the Jewish practice, never sheds blood upon any but regular commissions, an obedient, orderly, temperate, cool Spirit.  
4. The Cursing spirit, that may be of two sorts: either in passing judgements on men's future spiritual estates, a censorious damning spirit, such as hath been usual in all kind of Heretics almost that ever came into the Church; (nos spirituales, we the spiritual, and, in the King of China's style, filii coeli, sons of heaven, and all others animales & psychici, animal carnal men:) or 2. in wishing, praying, calling for curses either on God's or our enemies. And you may know the Gospel-spirit by the opposition to these, a hoping, charitable, merciful, deprecating, blessing Spirit.  
Lastly, the Fiery spirit is a vehement, violent, untractable, unreconcilable spirit, sets all where ever it comes into a flame and combustion, and will never have peace with any thing which it can possibly consume; nay farther, it infuseth warmths and distempers and turbulencies into all that come within any reach of it, communicates and diffuses its violences to all others: And the Gospel-spirit is direct antipodes to that, an allaying, quenching, quieting, cooling Spirit. And so you see this new Spirit, the Spirit of the Gospel, of what a temper it is, in all these respects, a Spirit more fit than Lightning to melt the swords in our scabbards, to new forge these hostile weapons into those that are more civil and profitable; and that was the second course by which Christianity was to work this metamorphosis, to beat these swords, etc.  
3. And lastly, our Saviour hath contributed toward this great work, by the exemplariness of his own practice in this kind: Not only (in the first place) in refusing to have the fire from heaven, that the Boanerges would have helped him to, against the Samaritans (professed enemies of Christ, and of all that had any kind looks toward Jerusalem; and besides, notorious Heretics and Schismatics, and yet pretenders to the only purity and antiquity, against all sense and reason, and so most arrogant Hypocrites also: and yet all this, not enough to inflame Christ's Spirit into that of Elias', or to change his temper into any thing of zeal or anger against these:) Nor only (in the second place) in reprehending and trashing of St. Peter's zeal, when it drew the sword in his Master's defence against the high Priest's servants, and indeed against the very Crucifiers of Christ: Nor only (in the third place) in refusing the aid even of Angels from Heaven (when they were ready upon his summons) against the Heathens that attached him: But fourthly, and above all, by that answer of his to Pilate, John 18.36. If my Kingdom were of this world, then should my servants fight, etc. (which was certainly part of that good confession before Pilate mentioned with such honour, 1 Tim. 6.13.) inferring, that because his Kingdom was not of this world, because he was not a worldly or an earthly King, therefore his servants were not to fight for him against a legal power of Heathens, though 'twere but to save him from Crucifying. 'Tis clear, 'twas one of his Accusers main hopes to find him in Judas Gaulonita's Doctrine, That God's people (and so for him that undertook to be God's Son) to be subject to Idolaters, making advantage of Piety (as the Gnostics after did) toward their secular ends, the freeing themselves from subjection in this world. But our Saviour every where disclaims that Doctrine, both Matth. 22.21. vindicating Caesar's Prerogative by his Coin, and in that good confession to Pilate: From which 'tis demonstrable, that what was not to be done in defence of Christ when he was in that danger and under that persecution, is no more to be attempted in that case for Religion, for Christianity itself. I shall shut up this by leaving in your hands that most glorious lively Image of his whole Soul and Life, delivered to us in one Medal, that [Learn of me, for I am meek and lowly in heart, and you shall find rest unto your Souls.] To which if you add the sealing and the practising of this, in the giving up his Soul, laying down his Life, an Offering of Charity even for enemies, and yet farther, for those enemy's Souls; this one Amulet hung about your necks, one would think, were sufficient to charm all the weapons of our warfare, that are so unmercifully carnal, to exorcise and conjure all the swords and spears out of the world, to work new transfigurations and metamorphoses among us, to return the Bears and Vultures into their old humane shapes again, and proclaim an universal truce to all the military affections we carry about us, to our wraths, our covet, our aspire, a Sabbath, a Jubilee of rest and peace, like that which Jamblichus talks of in the Spheres, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a catholic constant harmony and accord, a present pacification of all our intestine broils, and so a quiet and rest unto our souls: and till this be done, till this Advent Prophecy be fulfilled in your ears, you must know, there is little of Christianity among us, little of Evangelical graces or Evangelical Spirit, nothing but Legal at the best. That in God's good time there may be more, not in the brain or tongue, to elevate the one or adorn the other, but in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the depth and sincerity of the heart, more of the work and power, the spirit and vital energy of the Gospel, God of his infinite mercy grant us all, even for the sake and through the operation of his Son Jesus Christ, that wonderful Counsellor, that mighty God, that Father of this Evangelical state, that Prince, and that God of peace; to whom with the Father and the holy Ghost be ascribed, as is most due, the honour, the glory, the power, praise, might, majesty, and dominion, which through all ages of the world hath been given to him that sitteth on the Throne, to the Holy Spirit, and to the Lamb for evermore. Amen.   

The II. SERMON.  MATTH. 11.30. 
My yoke is easy, and my burden is light.  
THat the Christian's Heaven should be acknowledged his only blissful state, and yet they which pant for bliss, never think fit to inquire after it; That Christ, the way to that heaven, should be truly styled by one Prophet, the desire of all Nations; and yet they that look on him, be affirmed by another Prophet, to see nothing in him that they should desire him; That a rational creature should be made up of such contradictions, as to desire life most importunately, and yet as passionately to make love to death; to profess such kindness to immaterial joys, and yet immerse and douz himself in carnal; to groan and languish for Salvation, i. e. an eternal state of purity, and yet to disclaim and fly it whensoever any impure delight is to be parted with; might have leave to exercise and pose a considering man, were there not one clear account to be given of this prodigy, one reason of this fury, the many evil reports that are brought up of the way to this good land, the prejudices, fatal prejudices infused into us, the vehement dislikes and quarrels to all Christian practice, that only passage to our only bliss. We have heard of an Angel with a flaming Sword at the gate of Paradise, which our poetic fears and fancies have transformed into a Serpent at the door of the Hesperideses garden, (that Angel fallen, and turned into a Devil;) we have heard of the Cannibal Anakims in the confines of the promised Land, that devour all that travel toward that Region: and our cowardly, sluggish, aguish fancies have transplanted all these into Christendom, made them but emblems of Christ's duri sermons, the hard tasks, unmerciful burdens that he lays on his Disciples; yea and conjured up a many spirits and Fairies more, sad direful apparitions, and sent them out all a commanded Party to repel or to trash us, to intercept or encumber our passage toward Canaan, to pillage and despoil the Soul of all Christian practice, of all that's duty in Discipleship.  
Three of these prejudices our Saviour seems to have foreseen and prevented in the words of this Text.  
1. That there is no need of doing any thing in Discipleship; Christ came to free from yokes, to release from burdens, the Gospel's made all of promises, Obedience to precepts is a mere unnecessary: And for the preventing of that prejudice, you have here as a yoke and a burden, so both of Christ's owning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my yoke, and my burden.  
A second prejudice of them that, being forced to confess the necessity of Christian obedience, do yet resolve it impossible to be performed, discerning the burdens in my Text, must have them unsupportable burdens, no hope, no possibility for us to move under them; and then studium cum spe senescit, their industry is as faint as their hope, Desperation stands them in as much stead as Libertinism did t'other, they are beholden to the weight of their burdens for a supersedeas for taking them up. And for the preventing of that prejudice, you have here this character of Christ's burden, not only supportable, but light; my burden is a light burden.  
A third prejudice there is yet behind, of those that having yielded the both necessity and possibility of Christian obedience, are yet possessed of the unpleasingness and bitterness of it, like those in the Prophet, cry out [The burden of the Lord, the burden of the Lord,] the yoke. a joyless melancholic yoke, the burden a galling pinching burden; and to them hath our Saviour designed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, as the most significative epithet to express the nature of the Christian yoke. We have rendered it but imperfectly, my yoke is easy; it signifies more richly, my yoke is a benign yoke, all pleasure and profit made up in the word: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord is gracious, 1 Pet. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 2.4. signifies the bounty, we render it, the goodness of God, that which immediately before is, the riches of his bounty; and proportionably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gracious bountiful yoke, a mine, a treasure of bounty, a good, a joyous and a gainful yoke.  
And he that is thus answered in all his objections, confuted in all his fears, and prejudices, and excuses for Libertinism, if he do not acknowledge the reasonableness of Christ's advice, [take my yoke upon you,] take it for its own sake, though it were not laid upon you by Christ, my necessary, my light, my gracious yoke; he that will not accept of some office in the house of so good a Master, I know not what kind of address to make to him, I must leave him to Pythagoras' Sponde's, that could cure a Mad man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rectify the errors of his appetite first, and then his mind, first of his spleen, and then his brain, before any portion of this bread of life will be diet for him.  
I have drawn you the lines which lie folded up in this Text: the filling each up with colours in the shortest manner I could devise, would prove a work of more time than is now my portion. The expedient I have resolved on is, to leap over the two former, and only fasten on my last particular, as that which includes and supposes the two former, as that which will bring its reward with it, invite and feed your patience, and in all probability obtain your belief, because there is never an interest, never a passion about you that it contradicts.  
Your patience being thus armed with a fight of the guesses, but one stage, and that the smoothest you ever passed, I shall presume you ready to set out with me; and it is to consider that anticipation of the third prejudice, in the Epithet affixed to Christ's yoke, in the fullness of its significancy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my yoke is a benign, a gracious, a pleasant, a good and a gainful yoke.  
Yea, and that in this life, at the taking the yoke upon you; a present goodness in it here, though there were never a treasure of rewards, never a heaven after it: at least as the present paradise of a true Disciple is considered apart, abstracted from that future expectation, my yoke is a good yoke, is for the present; the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Is] hath an influence on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as well as on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on the gainfulness of the yoke, as well as the supportableness of the burden. And so you see the full of my scope, the utmost of my design, the present advantages of a Christian course, the instant goodness of Christ's service beyond all other callings and preferments in the world; a yoke, but that a good one, a yoke that shall never be repent of by him that bears it, whatever it be apprehended to cost him at the taking up.  
And 1. you may please to observe that a yoke hath nothing of hardship in it, 'tis smoothed and fitted to the neck, rather to ease than press, rather to defend than gall; not as a weight or burden, but only an instrument of advantage, to make the burden that is to be undergone, more easy and supportable: and therefore our Saviour counts of it as that which a rational man would be content to take up of his own accord, if he knew the benefit of it, [Take my yoke upon you,] and be richly rewarded in the taking, and you shall find rest unto your Soul. The entrance on Discipleship, making the New Vow, converting to God, is this taking Christ's yoke upon us, (as the performing the Vow, the practice of the several duties, is the moving under the burden.) And, to prevent mistakes, to forestall all possible objections, I shall acknowledge to you that there is some difficulty in that taking, though not in that yoke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some difficulty in the first setting out, in the breaking off from the former course, whatsoever it were; somewhat of fancy, somewhat of interests against it.  
Of Fancy: To take leave of an old familiar, to carry out the whole body of sin to its funeral, (that pompa mortis, so much more grievous than death itself) to give up the earth to earth, corruption to corruption, with all the pompous solemnities attendent on an hearse; this, I say, hath somewhat of sadness in it, especially to the inferior brutish part of the man, like the Persian Commander in Herodotus, his fall is lamented by the Horses and Oxen and Boeotians, all the Bestial, rude herd of man joining in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
So besides, there is somewhat of interests, some uneasiness again in the motion necessary to so vast a change, some injury to the old possessors, aliquid iniqui, somewhat of pressure in the change itself; some pain in spiritualizing of flesh, racking it, fetching it from the lees, ra●ifying and attenuating the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirit incrassate by vicious diet, as Philoponus calls the habituate sinner, of returning the gross habit of sin to a spareness and slenderness of stature, an exinanition of that carnal appetite which hath brought in all the grosser joys which hitherto we have fed on. And the truth is, this even with Saint Paul himself, goes for a mysterious piece, 1 Cor. 15.51. Behold I show you a mystery, we shall all be changed: the change of the natural to a spiritual body, is a greater work than the rising of the dead. No wonder then that the natural man generally is not so well satisfied with this. Saul is fain to be struck down in the place; a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or swooning fit, an expiration of the animal man, necessary to so great a change; as the LXXII. have cast Adam not into a sleep, (as the Hebrew Text) but into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a being hurried out of himself to make him capable of an helper. Thus when Christ was first born in Bethlehem, Herod the King was troubled and all Jerusalem with him. Such great stupendious felicities are not brought forth without some pangs at birth, some unpleasant throes at the delivery; the very earthly Canaan is not come to, but by passing through a proemial wilderness. Thus much by way of concession of the some difficulty to the carnal man in taking up of Christ's yoke, the minute of the new creation. But that being supposed,  
Let me now tell you, this is all that is of hardship in the Christian's life, all the unacceptable even to flesh and blood, the instant of putting on the yoke, of entering into the traces, of harnessing for the future race, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Greek in the Acts reads it, the childbirth pangs of dying to sin, of mortifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the affections that are so fastened on the earth, that, like a Plantagnus torn from its soil, they bleat and roar again; the concussion or flesh-quake that follows the sudden stop in the vehement course, the Vertigo that the forcible turn in the rapid motion begets, the smart that the passing through the purgative fire costs us: and the fear of this one sharp minute is that that betrays us to all the drudgery and torments in the world, that which makes us so shy of piety, so afraid of all spiritual conceptions. As you know that one terror of dying, parting of such ancient mates, makes some good men not over-willing to be with Christ, though they acknowledge it never so much a more valuable state: Whereas could we but arm ourselves for this one act of spiritual daring, the pain of ascending the Mount Tabor, and being transfigured with Christ, we should soon resolve of the bonum est esse hic, it is good for us to be here, and set presently to build us Tabernacles never to return to our old shapes or tents again. Could we but resolve to set out on this voyage, encounter this one Giant, son of Anak, the breaking off from our old customs, there were then nothing but Canaan behind, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as once Homer called Greece, the pap of the earth, that fountain of milk and hive of honey, (all the Bees and Hornets driven out of it) a succession of uninterrupted felicities streaming through it. Could we but repel the fancy, or support the pangs of one short travail, in contemplation of the joy which the manchild will within a few minutes bring into the world with him, 
Hes. l. 1.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) I am confident, Christ would be once more, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jacob's prophecy, not only the expectation, but withal the joy, the sensuality of the very Gentiles, that which flesh and blood, man in every of his most inferior capacities, the rational, the moral, yea and the carnal man would thirst with more joy, taste with more ravishment, devour with less satiety, than aught which his present confections of luxury did ever yield him, and thence break out into the Virgin-Mother's Magnificat, a transportation of joy for the approach of the birth of so much blessedness; or into old Simeon's Nunc dimittis, desire no more joy in this life, than that which infallibly attends the taking a Saviour into his arms, those intimate embraces of Christ in the regenerate heart.  
To make this more visible and acknowledged in the retail than 'tis in the gross, in the coin than 'tis in the bullion, I shall require your patience but to these two heads of probation. One, by viewing severally some of the chief duties of Christianity. The other, by enumeration of the special good things which have ever been prized by mankind.  
The first, I say, by surveying the duties of a Christian, the tasks that are prescribed him by Christ, the particulars of his yoke and burden. Consider them a while, and if they be not the object of all other men's envy, if his toils be not demonstrably the vastest pleasures, his exercises the most joyous divertisements and highest rank of entertainments that any mortal hath arrived to, I shall be content with Cassandra's fate, never to be credited in my affirmations.  
For instance, Welldoing in general, in the first place, the conscience of any degree of having discharged any part of duty, that [euge, bone serve] from the God within thee, what a ravishment is it to any the meanest undertaker? what an olio of all high tastes compounded together? Their very enemies could say it of the Athenians in 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thucydides, That there was nothing that they could count feast or banquet, but the having done what they ought. And the 
* Herod. l. 8.  Persians, when they beheld the solemnity of the Grecian Olympic games, such courage and patience of the combatants, and no reward expected but an Olive crown, expostulate with Mardonius, Why dost thou bring us to fight against those, who fight not for money, but virtue? A conscience of having done well, served in with a few leaves about it, was it seems the daintiest dish, and most animating emboldening reward in nature. And if a Christian cannot outvie those Heathens, if it be not in our breasts, as it is in the Translations of our Bible's [a merry heart, all one with a good conscience] and the attribute of that, a continual feast to thee as it was to Solomon, believe it, thy taste is mortified, thou art no competent judge of dainties. And that is one part, or indeed the sum, of all Christ's yoke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all things a good conscience.  
In the second place, not to lead you out of the most vulgar road, that our discourse may be the more demonstrative, the Trinity of Theological virtues, Faith, Hope, and Charity, what are they, but so many elevations of the Soul above all that's mean and painful; so many steps of entrance into obedience and bliss, into discipleship and paradise together?  
For Faith, 'tis S. Peter's expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, believing you do exult for joy; 
1 Pet. 1.8.  Faith naturally hath that acquiescence and joy in it, and that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inexpressible and glorified joy, even in this life. Take it but in the meaner of its offices, as it is a trusting God with our temporal weal, a full submission not only to the will, but wisdom of God, a resolution that God can choose for us better than we for ourselves, that whatever he sends, his hottest or bitterest potion, is fit for our turns, and so absolutely better, and even to us (when we see 'tis his will) more eligible, more desirable than any thing we could have prayed for. That cheerful valiant resignation of all into God's hands, with an old Eli's Dominus est, It is the Lord, let him do what seemeth him good, what a blessed pill of rest is this unto the Soul? what a Sabbath from all that servile work, those horrid perjuries, those base submissions, that the covetous Mammonist or cowardly trembler drudges under? Though the earth shake, or the hills be carried into the midst of the Sea, he is the Cube indeed that Socrates pretended to be, he hath a basis that will not fail, his feet stand fast, he believeth in the Lord. He hath gotten a superiority of mind, that all this region of meteors cannot disquiet; he hath rifled all the Sects of the old Philosophers, robbed each of them of his masterpiece; the Sceptic of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indifference and untroubledness; the Stoic of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath none of the tragical complaints how tragical soever his sufferings be; and Epicurus of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tranquillity or calm of mind, to the acquiring of which all his philosophy was designed, a thing so hugely pleasurable, that he hath been taken for a carnal voluptuous swine ever since, upon no other merit but for seeking out those great composers of the Soul, so much beyond all other Sensuality. Those boasts, I say, and prides, those dreams and wishes of those Philosophers, are now the reality and acquisition of a Christian, an Epicurism which faith, and only faith, undertakes to furnish us with. A thing so deeply considerable, that I cannot but resolve all the differences of men's estates and fortunes, as well as Souls, their secular felicity and infelicity, as well as piety and impiety, to proceed from this one fountain opened by Christ to the House of David: No Prince more happy than the Peasant in the present advantages of this life, but as he hath more faith than he; the spring of our daily misery, as well as our sins, is the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O ye of little faith.]  
And so certainly for Hope, that second Christian Gemm, that Royal High Priest of ours that enters within the Veil, takes possession beforehand of all that's rich or secret, brings down all the Treasures of another world to be our daily portion in this, hope of Eternity, hope of Heaven, you will not wonder if I assure you; 'tis a far pleasanter Companion than the possession of all worldly preferments. You would be amazed to hear a Papist describe his Purgatory flames so scorching, and yet go cheerfully out of this world into the midst of those flames: but he will satisfy your wonder when he tells you, that the expectation of the heavenly joys that those flames do confirm and ascertain to him, though after never so many hundred years 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the precious hope that dwells there, and the assurance of a 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Title in Heaven, a portion in that glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inrolment, is richly sufficient to allay those flames to make those scorchings supportable. And then judge what a confluence of pleasures is this one grace supposed to be, which is resolved sufficient to sweeten and recommend a Tophet, to make torments desirable; like the kind gales and benign vapours under the Line that Menardus tells of, which make the Torrid'st Clime habitable; and the presence of that Fourth in Nebuchadnezzar's Furnace, which makes the Three Children sing in the midst of flames. 
Ep. med.   
As for Charity, that is certainly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superior to either Faith or Hope, for joy and pleasure, as well as use and excellency. Can there be any thing so ravishing as love, love of so for-ever-satisfying a beauty, that heroical improvement and elevation of Soul, the want of which is as great a punishment as 'tis a sin, as much of hell in the extinction of this flame as in the raging of that, in the i'll, numbed, as in the raving tormented spirit, as fatal a Lethargy from the one, as Fever from the other? If any man love not the Lord Jesus Christ, let him be Anathema Maranatha, saith St. Paul. Blessed Apostle! I cannot imagine thy Gospel-spirit could permit thee to deliver those words as a wish, or prayer for curses on any, even enemy of Christ; may not this form of speech be a Scheme of Apostolic Rhetoric? If any man love not the Lord Jesus, he is and shall be, for the very present he is the interpretation of those thundering sounds, anathema maranatha, a miserable accursed creature; the very not loving, the chilling of that blessed passion within his breast, is the saddest curse that the Devil could design his hated'st enemy.  
Add unto this that other branch of Charity, that ray which Prometheus in the figure stole from heaven, to inspire and warm the world with, that inferior elementary fire, love of our fellow-men, our fellow-Christians; and tell me if there be any thing so capable not only of the quam bonum, but the quam jucundum too, that hath so much of the pleasant as well as the virtuous in the composition. The ground of all pleasure is agreement and proportionableness to the temper and constitution of any thing; the reason, saith Boethius, that men love Music so well, is the answerableness of the Notes in that, to those observed by nature in the fabric of our bodies: And say we, is there any thing so agreeable and harmonical, so consonant to our reasonable nature, to the ingenuity of our kind, and consequently, so universally delightful to all that have not put off Man in exchange for Panther and Tiger, as that which Christ hath left us our duty, yea, and our reward, the loving of the brethren, that language, that Song of love that we are to practise here, that we may chant it in heaven eternally? 'Tis said to be a speech of Christ's which the Nazaren Gospel hath recorded, though our Bible's have not, (and it seems by St. John, all was not written which Christ spoke to them) Nunquam laeti sitis nisi cum fratrem in charitate videritis; There is no spectacle of delight to a Christian, nothing of value sufficient for a Disciple to rejoice at, but to see his fellow-Disciples embracing one another in love: And they say, Mahomet was such an admirer of this quality, that he once resolved to have inserted a Precept of good-fellowship among his Laws, because he thought he had observed (though most ridiculously mistaken) that that which is indeed the bane, was a promoter of this Charity. I conceive I have the suffrage of all mankind, that Charity is a pleasing grace; and of the wisest and most pondering observers, that Friendship is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the only sweet neighbour and companion of life, that which being drained from its base mixtures (which would otherwise cause satiety) becomes the prime ingredient in the glorified Saints, of whose state we understand little, but that they are happy and love one another, and in that for ever happy, that they for ever love one another; charitas nunquam excidit, and so their bliss nunquam excidit, neither. And then, behold and admire the goodness of this yoke; Christ's design even in this life to set up charity, friendship above all virtues, as high as it is above all felicities, to settle that for the prime Christian duty, which hath most of present blessedness in it, to make that our burden which is our bliss, our yoke which is our boon; and withal to separate it from all those mixtures which would either embitter or shorten, cool or satiate our love, the lusts and excesses and the prides that would make the most ingenuous delight either less ingenuous or less delightful; that love of my Brother's virtues, love of his Soul; love of the Nature that Christ assumed, and died for, and carried to Heaven with him; love of the Image of God in him, that most transporting, durable pleasure. And all this will be abundantly sufficient to make up a second instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the graciousness and pleasantness of this yoke.  
A Third shall be, by referring you to the most extemporary view of the commands of the Decalogue, which Christ came not to destroy, but to fill up and perfect. Temperance is the only Epicurism; Continence or Conjugal Chastity the only Supersedeas to that black flame, that is the Incontinent's daily Hell even in this life: But above all, that Precept of the Old, and Mystery or Craft of the New Testament, [Thou shalt not covet] that of Contentment with whatsoever lot, the prohibition of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  all desire, which seemeth such a galling restraint to the carnal man, with his 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bored tub of insatiate desire (as Jamblichus calls it) about him; but to him that hath taken this yoke upon him, is the gainfullest, not duty, but donative, not burden, but purchase and preferment, that any mortal is capable of. The Philosopher could resolve it the way to help any man to whatever he wanted, detrahere cupiditatibus, to pair so much off from his desires, as his desires were larger than his fortune. To bring down his ambitions to his lot, would be as rich a prize as the compass and acquiring all his ambitions. Contentment is (in earnest) the Philosopher's Stone, that makes Gold of any thing; the Pandora's Box, that hath all wealth and honour and pleasure in its disposing; makes the poorest Eremite the richest possessor; the most scorned abject, the most honourable person; the Recluse, or the mortified Christian, the most voluptuous liver in a Kingdom; every diminution that can come by the malice of men or devils, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 1.  a pleasurable calamity; whilst the largest possessions in nature without this one skill, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] this sovereign piece of Alchemy, are still the perfectest beggary imaginable. The Devil's whole Map or Landscape of all the Kingdoms and glory, if (as liberally offered, so) actually bestowed, is not able to satisfy the lusts of one eye, much less to fill up the angles and vacuities of one heart without it. That one prudent instruction of [Quod sis esse velis, nih●lque malis] in one Poet, or [Permits ipsis expendere numinibus] in another, 
Od. 19  or [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in a third, [Stand still and see the salvation of our God] is a far richer provision than all their more glittering fictions of Golden Apples, 
Od. 16.  and Golden Showers, and Golden Fleeces, and Golden Rods, that could make such sudden metamorphoses, yea, and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Golden Nets, the Golden Ages can afford us. In heaven, saith Christ they neither eat nor drink, marry, nor are given in marriage, and yet are better satisfied and pleased than they below, that are fed in Mahomet's Dining-room, or lodged in his Seraglio: The not desiring those pleasures of life is to them the same thing with advantage, that the enjoying them is to others, (as the Poet that begs two things of Mars, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. him. in Mart.  Either valour for war, or peace that he may not need that valour, would be richly provided for, which soever was granted him.) And this is, in Christ's language, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, equal to the very Angels. It seems, 'tis the Angel's special advantage above us men, that they desire not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the all these things, which the luggage of flesh about us, makes to us so necessary; and no such Crane, such Engine to elevate our nature to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to this so Angelical a state, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this so liberal a Science of Contentment, which not only makes Romances creditable, finds mines in our Closets, under every Cushion we kneel on, reins down both the Indies into our Treasury, satisfies all our needs, fills all our vacuities; but is withal the noblest act of wisdom, of superiority of mind, of prowess, and conquest of ourselves, that any Book but that of Life, any place but Heaven can give us story of; and therefore sure a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a yoke, a command of Christ, but that a benign and gainful yoke, in the third place.  
A fourth instance I cannot omit, though I suppose the most vulgar fancy hath prevented me in it, because Aristotle hath a Note in his Rhetorics, that some kind of Auditors are most wrought upon by such; and that is from the Catalogue of the blessing Graces, in the Fifth of Matthew, Blessed are the poor in spirit, the meek, etc. In the present, they are blessed, yea, and would be so, though there were never a Heaven of blessedness behind for them. Will you examine the truth of this in a few of them?  
1. Poverty of Spirit: whether a preparation of spirit to be poor, and then 'tis blessed Contentment that just now we parted with; or whether it be Humility, blessed humility, and then, besides the advantages it hath toward another life, grace to the humble, to the humble more grace, and at last, heaven to the humble, yea, and more heaven (as in the learned rules of Husbandry they are appointed 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hes. l. 2.  to plough, to sow, and to reap too all naked, humility, portrayed by that nakedness being the only auspicious posture, the only catholic qualification for all seasons,) besides these advantages, I say, 'tis over and above, even in the eye of the world an amiable graceful quality, hath a present secular blessedness in it, a calm of Soul to itself, a controlling loveliness in respect of others, and a world of conveniences attending it. 'Tis that wherein heaven and earth are met as Rivals: God himself a making court to it, With him will I dwell, and in the Oracle,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are two Residences, Palaces, Thrones for God, Heaven, and an humble Soul: and for men, a plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them, an Enchantment or Charm of respect and love, wherever 'tis met with; whereas in the mean time Pride goes alone in state, only with a train of menial scorns and curses after it; 'tis a kind of excommunicating sin, drives away confidents, counsellors, servants, graces, the very credit and reputation which it courts, all kind of company but devils and parasites, that pessimum genus inimicorum, that worse kind of devil of the two. So true is that of Solomon, Prov. 16.19. Better is it to be of an humble spirit with the lowly, than to divide the spoil with the proud: the comparison there is set as betwixt the lowly and proud, so betwixt the humble spirit and dividing the spoil; there is no need to mention any benefit of humility, the humble spirit, it seems, is reward enough to itself, and all the proud man's prizes are not comparable to it in this life.  
So for Meekness, 'tis a lovely grace again, The ornament of a meek and quiet spirit, 1 Pet. 3. a more gallant embroidery, more enamouring dress, which hath more of the Agreeable in the look of it, than all the other helps of beauty can afford that Sex which is there spoken of: but especially that notion of meekness that consists in obedience to our lawful Superiors, which (beside the many other conveniences of it, that thy days may be long in the land, etc. long life in a Canaan) is a most advantageous gainful duty, such as, if it had applications made to it, would infallibly leave the Prince the only uneasy person in the Kingdom, because he only were assigned the task, the painful, thankless, yet necessary, task of commanding, and deprived of the obsequii gloria, that far more glorious, I will add and pleasant, way of obeying. The glory of it is such, as that Gerson having discerned in the Angels two habitudes, one of 
* Mentémque profundam circumeunt. Both.  waiting upon God, the other in the ruling and managing of things below, resolves, that if that Angel were to set himself out in a lustre, to triumph in a Magnificat, it would be certainly in the Virgin Mary's style, humilitatem famuli, that he were a meek servant of God's, rather than a Prince of so many Myriad of subjects. And for pleasure, I shall profess my sense so far from doting on that popular Idol, Liberty, that I hardly think it possible for any kind of obedience to be more painful than an unrestrained liberty: Were there not some bounds of Magistrate, of Laws, of Piety, of Reason in the heart, every man would have a Fool, they say, I add, a mad Tyrant, to his Master, that would multiply him more sorrows than the briers and thorns did Adam, when he was freed from the bliss at once and the restraint of Paradise, and was sure greater slave in the Wilderness than he was in the Enclosure. Would but the Scripture permit me that kind of Idolatry, the binding my faith and obedience to any one visible infallible Judge or Prince, were it the Pope, or the Mufti, or the Grand Tartar, might it be reconcileable with my Creed, it would be certainly with mine interests to get presently into that posture of obedience. I should learn so much of the Barbarian Ambassadors in Appian, which came on purpose to the Romans to negotiate for leave to be their servants: 'Twould be my policy, if not my piety, and may now be my wish, though not my faith, that I might never have the trouble to deliberate, to dispute, to doubt, to choose, (those so many profitless uneasinesses) but only the favour to receive commands, and the meekness to obey them; so demonstrably true is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the very meekness is their blessedness) and from thence this part of the gainfulness of this yoke.  
I will detain you but with one more of that Catalogue, that of Mercifulness, the pleasurablest burden in the world; there's no such kind of inward delight and sensuality, as it were. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hes. l. 1.  Liberality is a kind of tickling to the Soul, 'tis hard to conceal the pleasure of it, to keep it from boiling over, from running out at mouth in vainglory. To make a poor man happy, and by a seasonable alms to reprieve and rescue him that was, as it were, appointed to death, is that Godlike quality, as Pythagoras agrees with Christ, that kind of creative power, that of all things men are best pleased with; and therefore naturally they love those better, as their creatures, whom they have thus obliged, than any their liberallest benefactors. This the good-natured Tyrant Phalaris, if his Image be truly drawn in his Epistles, took more joy in, than in all his other Greatness, designed that Tyranny (that cost him and others so dear) to no other end, than that it might yield him that one pleasure, the power of obliging many and accordingly he woos and beseeches to be allowed this favour, nay quarrels and threatens his Bull to those that would not afford him this joy, of pouring out his largesses upon them. This so delightful a piece of duty, so perfect voluptuousness to any ingenuous man, is withal, let me tell you, be it never so incredible, the gainfullest trade, the thrivingest way of merchandise for the wealth of this world, that any Projector can direct you to. Give me leave for once to interpose in secular affairs thus far, as to assure you of that, that I will pawn my whatever is mine for the truth of it, (and for which I conceive I have so many plain promises in the Scripture, that 'twere infidelity (in me, I am sure) to doubt of it) That the exercise of this duty of almsgiving was never the impoverishing of any Family, but constantly the enriching. Let it be tried, and I will once set up the Ensurers Office, that whatever goes out on that Voyage shall never miss to come home with gain: there is no man that parteth with any thing for Christ's sake, saith he, but he shall have an hundred-fold more in this life. Add but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this of gain to that of delight, the policy to the even sensual ravishment of it, and you will resolve that Christ was a good Master; that if you had been called to counsel at that great Parliament, had had your Negative in that power of making Laws for Mankind, you would not have chosen a smother and more agreeable yoke for yourselves than this that Christ hath designed for you.  
I promised to make this as evident by another head of probation, the enumeration of the special goods that have ever been prized by Mankind; but that were a new Deep, and you have no stock of patience to hold out that Voyage. Among all that have ever pretended to that Title, I will suppose that of Honour hath gotten the Primogeniture, supplanted all other Pretenders, in an ingenuous Auditory; and therefore one word to that, and I shall think I have made good my undertaking.  
Honour I conceive to be the Daughter of Heroic action, and specially of Victory: And is there any such sweeping triumphant Conqueror in the world as the regenerate Christian? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he overcometh the world: overcomes himself, that Lion and that Bear that David combated with, his furious rageful Passions, Achelous in all his shapes; and is always in pursuit of that Victory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, still in the present, he is always overcoming: overcomes enemies, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the injurious person, by not retributing of injuries, the very tyrant persecutor, (whose adoration he hath, when he can get none of his mercy, whilst t'other that is frighted out of his conscience and integrity, is scorned and kicked into hell by him) yea, and the Devil, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the evil one, whom when the Christian resists, he conquers, (fugiet, he shall fly from thee;) yea, and overcomes, and reproaches, and triumphs over all the world besides, practices those duties upon Christ's commands, which neither Jew nor Heathen ever thought themselves obliged to. Athenagoras can challenge all the Philosophers and Lawgivers of the world to equal Christ in one Precept, or Christians in one practice of theirs, that of blessing of enemies; and no Goliath of Gath being able to answer his challenge, no uncircumcised Philistine of confidence to meet him, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) the Christian is the only victor, he conquers the whole world about him, yea, and those glittering Courtiers of the superior world, outvies and conquers Angels in that one dignity of suffering for Christ, and so becomes the renowned'st Champion under heaven.  
To this I should add again, if I had not said so much of it already, and if 'twere not a base earthier consideration, the profit and secular advantage, of which the Christian life (let the insensate worldling think what he will) hath the peculiar only promise from him which hath the sole disposing of it. Some mistakes there are in judging what worldly Prosperity is. Let it be rescued from these mistakes, as particularly from that of signifying a present few month's vicissitude of power and wealth, (so sure to be paid (and confuted from deserving that Title) by that of the Prophet, When thou ceasest to spoil, thou shalt be spoiled;) let it signify, as alone it doth truly signify, that competency, not that superfluity, which hath all the advantages, and none of the pains, of wealth in it; and no question the doing our duty (though it be the present leaving of all for Christ's sake) is that which doth not use to fail of the liberallest sort of harvest, the hundred-fold more in this life, i. e. all the true advantages of those possessions, without that addition, which would be bare profitless encumbrance, and which, if it were added, would prove a most disadvantageous diminution. I shall venture the brand and punishment that belongs to the most infamous Cheat, whenever any Disciple of Christ shall think fit to call me his underminer or enemy for this doctrine, when he shall think fit to tell me really, that Honesty is not the only Prudence, the surest foundation and treasure of worldly bliss.  
I have done with the particulars I promised: And now put all together, and you will never think the Preacher a Tyrant more, never pity the Melancholic, but envy the ravishments of him that hath taken up this yoke (yea, though it have a Cross annexed to it) to follow Christ; you will never put in for your part in Mahomet's Paradise, exchange your purer Gospel for a grosser Alco●an, having in this very yoke of Christ a satisfaction to all your longings, a richer harvest of joys in the present possession than all the false Prophets and false Christ's could feign for their Clients in the latest reversion. And having thus fortified you, I shall now challenge the Rival Satan to come out to thee, to bring forth his pleas and pretensions for thee, to interpose his exceptions, if he have any, why this hour should not be the solemn Aera, the date of thy long farewell to the Kilns and fleshpots of Egypt, why this minute should not be that of the blessed shrill Trumpet's sound, that of proclaiming a Jubilee, a manumission for thee (and all thy fellow captives) never to return to his Galleys again, who art offered so far a more gainful, more easy, more pleasant, and more liberal Service. Satan, I am confident, dares not say, his wages are comparable to those that here I have tendered thee from Christ: let him show me in all his Kingdoms of the earth, in his Treasury of gold, or Gynaeceum of beauty, any thing fit to be a Rival with the Graces, not which the Poets feign, but, which the Sermon on the Mount prescribes, (ingredient and constitutive of a Christian) both for the gain and pleasure, the commodity and the delight of them even to flesh and blood, (when the one Bedlam-heat of youth, or Lethargic custom of sin is over) and I shall no longer pretend to get any Proselyte out of his hands.  
And if after all this, I must be content with the fate of other Sermons, to have played a vainglorious prize, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wounding none but the air this whole hour together; if I must miscarry in this so charitable undertaking, and may not be heard when I come but to comply with you in all your interests, to direct you through one Canaan to another, to lay you out a Paradise here for your road to an eternal Heaven; I confess I am fallen upon a peevish auditory, a company of sick fancies and crest-faln souls: For whose cure,  
I might yet farther set off all this, and improve it into little less than a Demonstration, by the view of the contrary not only unpleasant and unprofitable, but even painful, tormenting, trade of sin; those so many Limbo's in passage to the deeper hell; that Sodom of filth and burning, in the way to a Tophet of worms and flames. But I had rather fancy you the Sheep in Aristotle which the green bough would lead, than the Goats in the same Philosopher that the nettles must sting; whom the cords of a Man might draw, than the whips of Scorpions drive into Paradise, into Canaan; being confident that I have at this time revealed such precious truths unto you, that he whom they do not melt, and charm, and win to enter into this so necessary, so feasible, so gainful a service, Father Abraham's Divinity would prejudge and conclude against him, that neither will that man convert, though one should rise from the dead and preach unto him. If there be any here of this unhappy temper, the only reserve I have to rescue him is my prayer, that God would touch his heart, that he would say Ephphatha; that if there be an● consolation in Christ, any comfort of love, any virtue, any praise, any such thing as Paradise here, or Heaven hereafter, we may every of us think of these things, and having entered into the blessed Family of this good Master, we may all serve him acceptably here, fight under his Banner, overcome by his conduct, and reign with him triumphantly hereafter.  
Now to him which hath elected, created, redeemed, called, justified us, will consummate us in his good time, will prosper this his Ordinance to that end, will lead us by his grace to his glory; To him, etc.    

Ephraim's Complaint.  

The III. SERMON.  JER. 31.18. 
I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the yoke: turn thou me, and I shall be turned.  
THIS Text is a sad Soliloquy of a provoking afflicted people. Ephraim transmigrantem, reads the Vulgar: and sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we read bemoaning, would be better rendered thus; The ten Tribes sealed up in a black night, a fatal last Captivity.  
To parallel our state with Israel in the transmigrantem, is not my design, much less in the bemoaning; that's but a piece of unseasonable pusillanimity that our English hath imposed upon the Text, and our Saviour hath inspirited us into a more cheerful guise in suffering, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rejoice and be exceeding glad, the most blissful joyous condition of any.  
The parallel, I fear, will prove too perfect in the words themselves, which Ephraim then was overheard to utter, and perhaps some infidel hearts may be a whispering now: and that I may prevent this parallel, I have pitched upon these words, I have surely heard Ephraim, etc.  
The sense of Ephraim's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thus sadly muttered, 'tis possible you may not articulately understand. I shall briefly be his Interpreter, by giving you a plain Paraphrase of the Verse;  
I heard the ten Tribes, in a melancholic reflection on their state, thus whispering within themselves; We have long been punished by God, and no more wrought on by those punishments than a wild unmanaged Bullock, i. e. not reform or mended at all by this discipline, (the Targum hath cleared the rendering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have not been taught, and the Septuagint's 
* Accordingly S. Chrysostom's Greek Copy must be Corrected, and read thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou hast instructed me Lord, and I was not instructed, but I became as an untaught, unmanaged Ox, or Heifer. Serm. eundem esse Sens. Ve●. & Nou. Testam.  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] hath done so too) but then, Turn thou me, return my captivity, restore us to our liberty and our Canaan again, and then no doubt we shall be turned, reform and mortified by that change.  
Having thus laid bare the words before you, you will presently discern the sum of them, A people unreformed under God's rod, petitioning to be released from that smart, because it did not mend them, pretending that Prosperity would work wonders on them.  
And this you will dissolve into these three specials, each worth our stay and pondering; 

1. God's judgement what course is fittest to reform sinners; not the delicate, but the sharp, that of smiting: Tu percussisti, thou hast smitten.  
2. Man's judgement, or the sinner's flattering persuasion of himself, quite contrary to God's; a conceit that Roses are more wholesome than Wormwood, that Prosperity will do it better, and a bribing God with a promise that it shall do it: Converte, & Convertar; thy smitings have done no good on me, Turn thou me, and I shall be turned.  
3. The stating of this difficulty betwixt God and man, and in that, the falseness of man's judgement, and the fallaciousness of such his promise: 1. In respect of God, who will never send them Prosperity, that Adversity wrought no good on; and 2. of Prosperity itself, which would never do that work on those, if God should send it, intimated in the Prophet's recounting and upbraiding this speech of Ephraim, I have surely heard Ephraim, etc.    
I begin first with the first, God's judgement what course is fittest to reform sinners, not the delicate, but the sharp, that of smiting.  
And all the proof I pretend to have from this Text for this, is the percussisti in the front. 'Tis clear, God had smitten Ephraim, and God's actions are a declaration of his judgement, his smiting a sufficient assurance that nothing else is judged by God so likely to reform Ephraim, and that upon these two plain heads of probation.  

1. That whatever is, whatever is come to pass, is certainly God's will it should be.  
2. That what was thus God's will, was designed to some benign end, and in short, to nothing in Ephraim but his reformation.   
1. That whatever comes to pass, is certainly God's will. Not still his will so as to be matter of decree (save only of permission) that thou shouldst do it; and therefore even those things that are most necessarily to come, shall be matter of the greatest guilt and woe to those by whom they come. Matt. 18.7. But his will, his overruling decretory will, that I should suffer it; his hand and his counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 4.28. predetermining that to be done, which none but Herod and Pilate, Gentiles and Devil, against the express will of God and his child Jesus, were gathered together to do. All the sin and furies, guilt and damnation of hell may be in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doing or executing God's will, (as, believe it, there is not a more formidable trade in the world than that of which Satan alone hath the Patent, and men do but entrench on hell, whensoever they exercise it, that of the lictor & carnifex, of being God's rods, God's executioners:) but then, all the mercy, and all wisdom, bounty and divinity, sometimes the redeeming of a world, in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the being done. Not the softest affliction or bloodiest tyranny had ever come into the world, had not God permitted, and for our sins decreed to permit the doors to be open for it. Not the lightest wound or deepest furrow on a poor Christian's shoulders, but hath characters of God's hand in it, superscribing him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Ignatius' phrase, the coin of Christ, a stamp of his impressing: and as the Painter had so interweaved his own face in Minerva's picture, that you could not behold one without discerning the other; so when the Image of Christ is impressed on us, I mean the image of the Crucified Saviour, the thorns on the head, the spitting on the face, the sponge of vinegar and gall at the mouth, and the one wound on the whole body; when the conformity to this Image of the Son, Rom. 8. is sealed upon us, that seal of the Tiphereth, or the Magnus Adam, (as the cabalists are wont to call it) I mean of the Archetypal sufferer Christ, is impressed so hard, that it prints quite through the bottom of him, leaves the impression on the Malcuth, the bride, the house of Israel, the poor crucified Church here below; when, I say, that sad original is thus copied upon us, there is no avoiding the sight, no escaping the acknowledgement of that great Painter's face, that drew these parallel signatures both on Christ and us, or, in St. Paul's phrase, predestined us to be conformable to that Image of his Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 1. by way of correspondence, of antitype, to fill up the remainders of his sufferings in our flesh, and as punctually elected us to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this co-suffering for and after Christ, as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we trust he hath, to the also being glorified with him.  
These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and exactly, the prints or brands of Christ, the works of his hands, as well as the transcripts of his sufferings: and as this may give us a perfect satisfaction in whatsoever the most smitten condition, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 5.41.  a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all joy when we are thus vouchsafed and dignified, especially if we shall have transcribed the active as well as passive part of his image, or if this suffering teach us to transcribe it; so will it be a first proof of the point in hand, a declaration of God's opinion by his prescriptions, that nothing is so fit for our turn as smiting.  
But then this first proof will not perfectly come home to the conclusion, unless we improve and sharpen it with the second, that this smiting, as it already appears to be God's will, so 'tis by God designed to Ephraims' good, the greatest good for rebellious Ephraim, the bringing him to repentance, and that if any thing else could have tended so directly to that end, Ephraim had never been thus smitten. The foundation of this lies in the superlative love of God extended even to enemies, and that evidenced by his manner of prescribing that to us, with an ab exemplo, from the example of his own perfection, Mat. 5.48. who, it seems by that argument, is a benefactor and blesser even of enemies, and whatever he sends to the most hostile Ephraim, it is method of deliberate charity, the bitterest Recipes designed on purpose (neither by chance nor malice, those two heathen principles of Theology, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but, I say, on purpose) from love and pondering, from judgement and from bowels, as that which, as long as there is any hope of recovery, will do it, if any thing, and therefore cannot in charity be withdrawn while there is hope; and when there is none, is then to be spared, not lavished out, like Galen's generous medicaments, that must not be dishonoured, or cast away on the desperate Patient, but preserved to do noble and signal cures on those that are capable and worthy of them.  
Such are these caustick plasters, preparatory to the incarnative, the knife and the lance that Hippoc. reckons among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mollifying preparations that the Physician must always carry about with him. This is the new, and, as late Artists tell us, the truer notion of the Fever, not as of a disease, but an endeavour and strife of Nature to cure one; as when there is a thorn in the hand, or burdenous excrement in the body, nature heaves and plunges, puts itself into a passion and flame to thrust it out: and then to cure that Fever, to quench that flame, to allay or trash nature in that march, is to dis-arm the friend, and side with the adversary. And such, it seems, was the messenger of Satan to St. Paul, that medicinal thorn in the flesh, to prick the rising, and let out the putrid humour, that he might not be puffed up and exalted above measure; and God would not be so unkind as to hearken to his importunity, in giving it leave to depart from him.  
If you will further see the opinion and judgement of God in this matter, I shall mention but one evidence more of it, the notes of his constant practice through the whole Scripture.  
The briers and thorns were immediately designed by God to the first sins, to repair the errors and crimes of Paradise.  
Afterward, the Rod was the only engine by which Moses was to work all his miracles, on the rock, on the Egyptians, on the more obdurate Israel; all the exchange and variety was only this, the Rod sometimes transformed into a Serpent, or else multiplied into an army of Frogs, and Flies, and Locusts, when an obdurate rebellious sinner, a Pharaoh, was to be softened: and, if you mark it, when upon the importunity of Moses God was persuaded to withdraw that rod, to intermix deliverances, these never wrought any good upon Pharaoh; when Pharaoh saw that there was respite, respite but for a minute, he hardened his heart, etc. Ex. 8.15. an observation that made S. Basil resolve, that 'twas God's patience, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that hardened Pharaoh's heart, the remove of his plagues, interealations of mercy: the taking off the water from the fire, and letting it cool again, that, as Aristot. saith, makes it freeze so hard and so speedily. The Devil and the Magicians would have been better at the cure of an hard heart, than Moses and his prayers: they could only conjure up more blood and more frogs, but could not remove any; and that, it seems, was the most likely means to have kept him humbled. And therefore in the New Testament, 'tis the Apostles saving method in such great cures, to call in the Devil into consultation, to deliver men up unto Satan, as the last and surest remedy; the continued stripes and the no-respite, to give the impenitent to drink of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Apoc. that hath so pose● the Interpreters, the unmixed mixed wine, the all myrrh but no water, the all manner of embittering, heightening, but none of the allaying, cooling mixtures in it, and so still the portion of our crucified Master, i. e. by the way of this Text, all smitings and disciplining, real, corporeal inflictions of Satan, to the diseasing and destroying of the flesh; and, it seems, no popular Empirical means so probable for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the spirit may be saved in the day of the Lord.  
And then, my brethren, to bring down this first particular unto ourselves, was there ever such a course of sour discipline, such a delivering up unto Satan, as this Nation of ours hath for some years been under? Were there ever such real bufferings? not like that in Saint Jerom's Dream, to convert the Ciceronian into a Christian, but as upon a waking Bedlam, a daily constant exercise of stripes; or like that on the possessed in the Gospel, the spirit taking us, and tearing us till we foam again, (and our base reviling and slandering one another is that foam.) O how many sad falling fits hath this poor demoniac been wrestling under, and unless an overruling mercy interpose, perhaps the bitterest part of the agony still to come, in the struggling of life to return again▪ is not this the antitype of a smitten Ephraim? I speak not this particularly of those that have been the sufferers under this rod; believe it, the catalogue of the smitten is larger than so: You may mark it, that the Rod itself is smitten whensoever it smites, at every blow wounded and torn by way of re-passion.  
And so the most distant atoms of this Kingdom are once united in this one sad notion of stripes and wounds, fit to become one common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, precentor in the first note of this sad anthem, the flagellâsti me, thou hast smitten me. O that we could get but one word farther, join all in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or counterpart, & flagellatus sum, in the real passive, and I was smitten.  
This were but justice unto God, that hath taken all this pains with us, been at such an expense of culters with these stony fallow hearts of ours. You shall see how rhetorically he expostulates it, Amos 3.4. Will a Lion roar in the forest to have no prey? shall my chide and threats and thunderbolts (tearing your Ephod and your Altar, rending not the veil, but the Temple itself from the top to the bottom) be spent all to no purpose? Will a young Lion give forth his voice from his den that he may take nothing? (that is the best rendering of the place) Shall all this tragical scene designed and acted by God (all but our sin-parts in it) be but a beating of the air, or a scourging of the sea, unprofitably? no one sin in such a legion brought down or vanquished by all this storming?  
Nay, shall we at once evacuate and reproach, frustrate and defame his methods? pronounce unto all the world, that God hath lost his design for want of conduct? shall we set up for the Master-wits? get Proselytes away from heaven to Ephraim's heresy? preach back again to God's Rod? and tell him, that afflictions are very improper engines to make batteries on Souls? If so, then are we just the indomiti juvenci in this Text, so perfectly untamed after all this smiting▪ I wish we could say as true in that that follows, the [Turn thou us, and we shall be turned;] that the resolvedness not to benefit by stripes, were not so like the blasphemy against the holy Ghost; that when this hath failed, any other method might hope to prove successful. That Prosperity might do it, was Ephraim's fancy, though distant enough from God's: which brings me to my second particular, Man's judgement, or the sinner's persuasion of himself, that Roses are more wholesome than Wormwood, that Prosperity will do it better, and a bribing God with a promise that it shall do it; Converte, & convertar, Turn, etc.  
And this we shall not fully carry away with us, if we do not view it distinctly in three notions.  

1. As 'twas a persuasion or act of belief in Ephraim, that so 'twould prove: Turn thou me, etc.  
2. As a promise that it should be thus: Turn, and I will, etc.  
3. As in truth it was, an excuse to get off the Rod, or to procrastinate the repentance: the present method of smiting may be superseded; Turn thou me, etc.   
The first, an act of judgement in Ephraim. The second, of temporary resolution. The third, of artifice and design. In each of these, Ephraim may chance to prove our mirror; 'twill be worth your patience that I show you how. And  
1. As it was a persuasion or act of judgement in Ephraim, that Prosperity was the way to make them better.  
'Twas a truth of God's own pronouncing, that his thoughts are not like our thoughts, consented to by the Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Xenophanes, God hath no more of our fancies than of our shapes; heaven and earth are seldom of an opinion. 'Twill be most pertinent and visible in matters of his providence.  
When God hath designed the cross, the constant post and stage in our guesses to Heaven, we must needs set up another oeconomy, fancy it a kingdom of uncompounded felicities, crowd all the Godly into one throne, and the ungodly into one footstool, bring Christ unto this Earth again, on a second more prudent errand, to have an age of reigning, not of suffering, among a world not of followers, but of fellow-kings, and so, in the Apostles judgement, enclose him in a kingdom of bastards, whom we are resolved (quite contrary to God's pronouncing) to be the only sons and Saints of the Millennium. To this end must Prophecies be precipitated, and what belongs to the future (perhaps long ago past) Conversion of the Jews, or our yet more future bliss, shall be all anticipated presently, the Cross condemned and banished out of the world, and none like to be of the Order of the new Disciples, but he that will cast off that unchristian luggage, and so not follow Christ. Can there be a greater contrariety unto Christ's judgement, a more perfect Antipodes to all that hath hitherto been Gospel, than that which by pulling out one pin in the scene, hath been thus shifted into its stead?  
And as in the general, so in the particular too, [In what state soever I am, therewith to be contented] is not to be had, by Saint Paul's own confession, without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great deal of mysterious instruction, such as in the Eleusinia sacra cost the Client so many sighing patient years of attendance and purgation, before he could ascend to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heights of Christian contentment: but especially to have any good opinion of Afflictions when they are actually on our shoulders, to be so tame as to think such a proportion of earth, with wormwood imbibed, can prove useful or medicinal to any.  
Will not a brave golden shower of cordials dispel poisons, raise a collapsed habit of Soul, infuse a new stock of spirits, more probably far than a course of steel or quicksilver? Would not an army of Sunbeams, that have light as well as warmth in them, subdue and thaw the most hardened heart in the whole quarry, dissolve the most icy crystal spirit, better than a stroke of Moses rod, or a crack of thunder?  
Thus hard it is for flesh and blood to believe that God can choose best for us: Are not Abanah and Pharphar, rivers of Damascus, better than all the waters of Jordan? May not I wash there and be clean? Would not a little kind usage, a few fatherly kisses and embraces, an inheritance or portion given me in my hand, a fair demeans to keep hospitality upon, be more likely to work upon well-natured sinners, that do not love to be forced, will be as thankful as any man living, if they may be courteously treated, but with a froward handling cannot choose but show themselves unsavoury? This driving and forcing men to repentance is a violation of the Gospel-liberty, a kind of constraining and violencing of the spirit, if it be enslaved to these beggarly rudiments of stripes and terrors, and savours much of the spirit of Legal fear, that Hagar or mount Sinai that engendereth unto bondage, quite contrary to the freeborn Zion or Jerusalem-spirit, whereby we cry, Abba Father.  
Farther yet, I have heard Ephraim a murmuring as well as a bemoaning; I am so encumbered with the pressures of a villainous world, such a hurry of passions, of indignation and impatience, of a tumultuous grief and shame, that I have neither heart, nor joy, nor leisure to mend any thing. Thus it follows, vers. 19 I am ashamed and confounded, because I bear the reproach of my youth; no possible reforming in such a state of confusion, such a kind of Tophet and hell as this.  
And I heartily wish I did not speak to men that can think Ephraim in the right all this while, that with Ionas on the withering of the Gourd can justify against God himself, that they do well to be angry even unto death, that can really persuade themselves that Afflictions are not for their turn, that they are as noxious to their Souls as to their bodies, that as Hypocrates resolved of the Scythians, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if they came from God, (that all the curses and ill-turns that Heaven had to spare) would be confined to the poor, because their wants set them always a murmuring and a blaspheming of God; so, I say, I wish we had not some of that Atheist's conceit, that cannot tell how to imagine that stripes should bring forth any thing but clamours and execrations, more freity, more sullen Atheisms, more bestiality to drown, Opiate potions to benumb the sense of our calamities. And many of us do this out of pure judgement, that affluence is far the more probable way toward mending, that a Canaan were able to inspire Israelites, as the good foil in Plutarch was thought to infuse Poetry into the Oracle. And having experience to demonstrate the first part of Ephraim's speech, being no more wrought on by all God's smiting than the most untractable Steers, they go on with a presumption of the truth of the second, that Prosperity will do all that Adversity hath not done: Turn thou me, etc.  
But then, 2. I told you there was a second notion of these words, as they are an act of promise and temporary resolution, that if God will but turn our captivity, we will infallibly amend.  
And 'tis very possible at a distance for a man to think himself in earnest when he so promises. 'Twas Dio's observation of Nero's mother, (that professed herself content to be killed by her son, on condition he might be Emperor) That 'tis very ordinary at a distance to enter such obligations; we'll venture any the sourest payment from Satan after this life, so we may get but his Kingdom of the Earth, his Seraglio of Carnal felicities at the instant. The Hypocrite or falsehearted professor will make any bargains with God for the future, will not doubt but to be a Disciple of Christ, so he may but first go and bury his father, or, with Jephta's daughter, have a month or two to go up and down the mountains and bewail her virginity, she and her fellows: Be it the Cloister or the Altar, Chastity or Death itself, (as you know 'tis not resolved which 'twas that that Vow belonged to) a little present felicity will be sufficient payment for either of them; only when the date of the undertaken returning begins to commence, when the sour part of the bargain comes to be performed, the Nero to kill as well as to reign, the Cloister to be actually entered, and with that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a vow never to return ad seculum again, than the Votary begins to understand himself better, finds it as improper to turn Penitentiary in a Palace as it was in a Prison, as irrational to be condemned to Tantalus as to Prometheus' fate, to be abstemious in a river of delights as patient of fastening to a mountain of torments: and had he known it that he should thus have been taken at his word, have had his turning required as soon as his Captivity was turned, his mortification expected at the restoring of his peace, and with the festivity and rest, the holiness also and services of a Sabbath and Jubilee, he would have even courted his Rod, embraced his pleasanter Gyves or Dunghill, have continued a slave in Egypt, rather than thus be circumcised in Canaan, have been bored through the ear by his old Master, rather than thus dignified with the Title of Freeman, and denied the Libertinism that belongs to it.  
But the truth is, there is a third notion of these words, which will be a Supersedeas to that of a Promise; and that is, as this art of promising is only an excuse, or shift, or pretence, to get off the present smart of the rod, or the importunity of the Prophet, to escape the smiting or the being smitten, the cross or following of Christ.  
Should the unmanaged Horse (instead of the Bullock in the Text) desire his Rider to put off his Spurs and Whip, and at once to ease him both of Bit and Saddle, and then promise to be the tractablest Beast in nature, but till then profess that all those Instruments of Discipline should never tame him, I beseech you, what would be thought of this Oration? would you certainly be persuaded that the Beast spoke reason, that it was a serious design of a generous obedience, a gallantry of a voluntary unconstrained virtue? If so, you may believe the Beast within you, that makes the same proposal to God and you. In the mean time, 'twill not be amiss to resolve, that he that hath exceptions to God's methods, hath some other Master to whom he is more inclinable to retain; he that will not serve God for nought, that is all for the thriving Piety, the gainful Godliness, that must have his reward just as he is a doing the work, a payment in hand, even before he sets about the duty; will sure bring in little profit to God, be he fed never so high, very thin returns of good life for all his donatives. He that will not now mend under the rod, edify by so many doleful Lectures as have been read us out of a Zachary's and a Jeremy's roll, that hath arrived to Theodoret's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mind that can reverberate judgements, and make them rebound in more provoking sins against the hand that sent them, is of the Pharaoh, the anvil-temper; and, let him pretend, or promise, or flatter himself what he please, by holding out his white Flag for Treaty, he desired to be in case to maintain his Fort still against God, and 'tis not victualling and bribing, but starving and storming, must help to drive him out of it. Which brings me to the third and last particular,  
The stating of this difficulty betwixt God and man, and in it the falseness of man's judgement, and fallaciousness of such his promise, both in respect of God, who will never send them Prosperity that Adversity wrought no good on, and of Prosperity itself, which would never do the work if God should send it.  
For the first, in respect of God, who will never send them Prosperity that Adversity wrought no good on: this you may judge of, not only by that great Rule of State in Heaven; of [God's resisting the proud] and [Surely God heareth not sinners] compounded into one Gospel-aphorism, [the incorrigible beggar can never have audience in heaven, nor returns from thence, save only of stones and thunderbolts;] but especially on that wise ground of divine oeconomy on which all these stripes are sent.  
God's first method of calling us off from the world, is the soft and friendly, the [having therefore these promises, let us cleanse ourselves,] a Heaven, a Paradise, and a Canaan, to confirm Angels, and bring men to bliss, to draw with the cords of a Man, with the bands of love; and if that prevail, Afflictions are superseded, (and were it not that there is another special use of them, to illustrate our Christian virtues, and improve our Crown, and withal to confute Satan when he accuses us of unsincerity, the reformed Christian should never be thus exercised.) But when Prosperity will not work, when the calmer physic is digested into nourishment of the disease, then, and not till then, the vomit comes in on the reserve, the tempest and deluge to drown those Serpents that had engendered and thriven in the shallow and stlll waters, as to them that are sick of perfumes, the noisomest Smell is the only Cordial: and then, as Cusanus observes there is in God coincidentia contrariorum, this severity is the only mercy, these wounds the only balsam, the hostile approach the most obliging charity: and as by the Heathen artifice in Hero's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as soon as ever the fire was kindled upon the Altar, the plummets fell, and the doors flew open, and the God appeared upon the Chair of State; so by this rarifying power of flames and judgements, the earthly obstacles are oft removed, and the Deity set up and enthroned in the heart; and then sure 'twas good for that man that he was in trouble. And generally the rule is true in Gerson, Omnes poenae non exterminantes sunt medicinales, All mulcts that are not undoing (and our Law admits not of any but such as are salvo contenemento) are a piece of charity and physic in the Judge. For this cause are many sick and weak, nay, many fallen asleep, (if we will believe the Apostle;) and all these judge of the Lord, the only Antidotes against that fatal poison, the being condemned and ruined with the world.  
And then, you will not blame the wit or piety of the old Heathens, (who deified all their Benefactors) that they had Temples for such Fevers as these, the friends that had so obliged them: I'm sure St. Augustine makes it his wonder, that upon that score they had not erected one Altar more, impietati hostium, to the impiety and rapine of their enemies, which was constantly (if they had but the grace to make use of it) so royal a Benefactor.  
The sovereign power of this Recipe being thus considered, you will give it leave to be the last in God's prescribing, and the most depended on; and the Patient being not fit for the cost or trouble of any farther experiments, when these have proved successless, the greatest mercy of the Physician is to leave him with these Cupping-glasses at the neck, that if there be ever a spark of vital spirit within, it may by this assistance discharge itself of that poisonous vapour, and yet possibly overcome and quit the danger: but if not, 'tis sure too late to divert to any new course; the fetching out the Cordials will but enhance the Bill, and maintain the Lamp a little longer, will never beget a new stock of spirits or spring of life, when 'tis once so quite exhausted: and therefore the conclusion is clear, and the Prophet Amos hath expressed it by an apt resemblance, Amos 3.5. Shall one take up a snare from the earth, and take nothing at all? Shall God remove his judgements from a Nation, while the sins are still at the high-water? Infallibly he will not do it: If he do, 'tis a sad presage; his soft hand is but absolute desertion, the leaving to ourselves is the giving us up to our bloodiest enemies, that unseasonable heaven is the far worse Tophet of the twain.  
Let but the present Calamities work the cure on us, and then all the Canaan's in the world are ready at hand to perfect it; the old peaceable, flourishing England, hid under that heap of thunderbolts, is ready to be our Bath and Palaestra once again, to refresh and confirm what was thus acquired, and to beget a whole treasure of health in us. But till then, Prosperity is quite beside the purpose, a mere ignorant Empirick-prescription, which hath nothing of purging or medicinal in it, should it be administered, 'twould never reform or convert any. The demonstrating of which, is the undertaking of the last minute of my last particular, that in respect of Prosperity itself, which in this case will never do the work if God should send it.  
The Beast that is not tamed or humbled by the whip or goad, the rich pasture in all reason will never break or work on; the liberty of that field is a new temptation, and the plenty strengthens for a sturdier resistance, and both liberty and plenty, respite and peace are apt to be mistaken for a reward of the former stubbornnesses, far from any restraint of them.  
Will you see it exemplified in the most eminent stories of deliverances and prosperities that the Scripture takes notice of? that will enforce the conclusion à majori.  
You have Lot of Sodom, and Noah of the old World, the remnant preserved from that double deluge of fire and water, and as soon as they are landed in their fair Havens, the same Calm shipwrecks both, and their Prosperity is branded by holy Writ for the mother of their two bestial sins, Incest and Drunkenness.  
Look back from thence into Eden, and there that happy at once and innocent pair are not by plenty secured from coveting; beauty, and sweetness, and desire of knowledge, the perfections and temptations of Paradise, are the ruin to Innocence itself: and then, what do you think, the Swine would have done there, when the Lambs committed such early riots? what an havoc would an Army of Roisters have made in that Garden, where Adam himself (if you will believe the Rabbins rendering of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) abode not one night in that state of bliss and honour.  
Pass we from Paradise unto Heaven itself, where there is neither eating nor drinking, marrying nor giving in marriage, and so no room for carnal sins to do anything but starve in, yet even there was matter for the filthiness of the spirit to feed on; the Angels can grow proud and ambitious there, stumble and fall in plain Heaven, adore and worship (and so damn) themselves in the absence of all other Idols. And therefore from these experiments 'twould be no boast or hyperbole to affirm, (and perhaps worth your pains to consider it) that if a profane impenitent should (upon an impossible supposition) be so prosperous as to enter heaven itself, it would be very far from reforming or converting him; such a gratifying and rewarding of sinners, would but confirm them in their course: as when an habituate demure adulterer, oppressor, or the like, gets confident of his Salvation, with these crimes unreformed about him, there is not an engine imaginable to fetch him off from his sins, but by first robbing him of his assurance, he must be thrown out of his imaginary usurped heaven, before he will be really capable of coming thither. 'Tis true, there will be there in those sacred Courts some good motives and attractives to Reformation, examples of all the contrary virtues, if he were malleable enough to be controlled by such; the Seraphims pure divine flames of lo●e, to reproach and upbraid his profane and unclean fires of lust and rage; a quiet calm subordination of Saints and Angels under that great Theocracy, to shame that petulancy of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the irregularity of his rebel lusts against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Monarchy of that divine beam within him; the Principalities and Powers, to make him blush and glow at those vile servilities and mean submissions to the paltry sins that he stands guilty of; a whole volume of patterns of all holiness in every Saint, to reproach and libel his impurities: But when he hath in himself that one great example, that lust and pride, the filthiness of the flesh and spirit, can inherit life, (as suppose the impenitent in heaven, and he hath this example) he will then rather expect to be imitated himself, to gain Proselytes to his delicate popular thriving heresy, to set up a new faction or society in heaven, all for prosperous Liberty, than conform to that old regular subordination, that Prelacy or Hierarchy of Archangels, and Cherubims, and Saints. In a word, we should have, in such a new supposed Platform, more hope to bring over and debauch Angels, (were they not confirmed) than danger of being disciplined or reformed by them, even raise Lucifer's expectation, that he might return to his old Country ag●in, at least give him more ground for that hope, than Origen's charitable Heresy could ever afford him. And all this, though impossible enough, yet far more probable than for unclean Atheists or Hypocrites, remaining such, to enter into the Kingdom of Heaven, and then begin to reform when they are entered.  
That Divinity that first instates impenitents in pardon, and so in bliss, and then will have them mend by way of gratitude, supposes a degree of piety and generosity in those impenitents, that nothing but a through Conversion can plant in them. He that having a false graceless debtor to deal withal, will first absolutely cancel his Bond, and then expect that payment from Gratitude, which Law and Sergeants could not extort from him, shall be allowed to be of Ephraim's mind, that the Sunbeams may dissolve that Stone, that the Hammer could not. The Platonists and the Papists have been a little more rational in ordering their fancies, placing their imaginary Purgatory in their way to Heaven, not at the journey's end: and, if you mark it, they are not Purgatory streams, but flames, which they dream of; a Caldarium or Scalding-bath or Furnace, to fetch out and burn up dross, not a flowery Elysian field or Paradise, only to upbraid it.  
I shall make challenge to your memories and experiences, Did you ever see any man flattered and gratified out of his sins by the increase and amiableness of his temptations? And yet 'tis certain that Prosperity and Ease and Peace abound more with these than any other state. Acriorib●s stimulis animum explorant, in Tacit. and as he, felicitate corrumpimur; so, because they have no changes, therefore they fear not God, could David say, their uninterrupted felicities, first made Atheists of them: Is it likely that a few more hours of those joys would return them Saints?  
The Eremites indeed, in Theodosius the younger's time, left their Solitude, and came to study Perfection in the King's Palace: But sure 'twas because they were (or else conceived themselves to be) advanced and arrived already to a spiritual height, to a full pancratick habit, fit for combats and wrestlings, and so came out to practise in these Agones, that is, not because there were conceived to be less, but more temptations: And yet even for such, I should not be overforward to commend the design. Without question, the still Privacy had been the more prudent course. For so Licetus, that tells us of some Lamps which under ground continued light for sixteen hundred years, concludes his observation, that as soon as ever they were brought forth into open air, they went out immediately. And I need not tell you how many zealous burning or fair shining Votaries the world hath had, whose, imprisoned, retired, cloistered Piety hath done so too.  
And do not think that 'tis an appetite to other men's possessions, or an insidious praising of a lost treasure, that so they that have taken it up, may return it again; If I tell you that, which 'tis not, these times have taught me, that affluence and abundance of Riches, of Ease, of even Peace itself, is generally no safe commodity; there is not one of a hundred but is less Christian for it. Jeshurun waxed fat, began to thrive in the fair pasture, and, it follows, he kicked presently. And 'tis Aristotle's Maxim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Riches make men insolent and intolerable. Nay we have mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esther 16.2. and of far fortunam in Horace. 'Tis a weight that many are not able to move under; the talents of gold are the saddest lading, ready to sink old Charon's boat in Lucian. 'Tis, sure, that very bunch in the Camel's back, that made it so hard for him to enter that straight passage: And unless you have some confidence and some experience of your extraordinary gifts, or faculty of conquering the temptations of wealth and rest, particularly of taking out the sting and teeth that are peculiar to the Serpent, the exact skill of allaying this quicksilver, believe me, that piece of ancient advice would be no unsafe counsel to many of us, when Riches increase, in stead of setting the heart on them, not so much as to lend them an ear, to be deaf to the knocks of Riches, when they are most importunate at the door. All the joys and high tastes that they can help you too, being not able to requite you for the damning sin of one insolence, one luxury, one impiety, nay for the pains that not only Petrarch, but Aristotle, the Heathen as well as Christian Moralist, tells you it will cost the rich or idle man to resist those temptations, much less to repair the wound of a wasted Conscience, that the courting of wealth when 'tis shy or coy, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the resolving to become rich, or continue so, doth constantly cost us.  
This is the most perfect earnest in the world: never was there Christian of any extraordinary proficiency, but was resolved of it as of a Principle, and therefore put it into his prayers, not only under the Petition against leading ●●to temptation, but interpreted ●is daily bread to that sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is most agreeable to every of our ●o●d●tious, the neither poverty nor riches, with Solomon, but the panem d●●mens● nostri, that which is jus● even to the wants or cravings of a regular appetite, which is the only wholesome diet in the world.  
And as this hath sufficiently demonstrated the Doctrine, so will it prove the most advantageous rise for Use and Application, and the conclusion of the whole matter. And that is in the Prophet Micah's phrase, to show thee, O man, what is good: good to thee as thou art a Man, in all thy capacities, to put thee upon a project, give thee a patent and monopoly of the greatest treasure and riches of the world, a secret that the worldling hath not known; for had he known it, he would never have disquieted the neighbourhood for such a warm prize snatched just out of the mint, such a findging weight of gold that will so soon fire its passage, and fly from him again. And it is that treasure of Christ, shall I say? nay, of Epicurus' Philosophy, (as, for want of his own writings, the Greek Scholiasts on Aristotle are fain to tell us.) In the one, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the calm, untroubled constitution of mind, that all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the present or possible tempests of this world (which are all extrinsical, perfectly extrinsical to a Christian) have not had in their power to afflict or disquiet, to put out of that magnanimous pace of equable constant piety: In the other, that, not effect or fruit of Faith, but Faith itself, 1 John 5.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faith the victory and triumph over the world, using it as a tame conquered captive creature, contemning and defying it, and against all our tempters vindicating and maintaining that title of ours, which the blood of Christ helped to purchase for us, that of superiority and conquests over the world. Not only that of contentment with a little, a tame privative contentment, (which yet the Spaniard thinks fit to make rival with Jupiter, enough, when 'tis attained on earth, to get away all the love and value from heaven) but of preferring the conveniences and advantages of that little, (nay that admirably-valuable condition of the nothing at all) the quiet and dignity of being fed immediately from God's own hand, of being a special part of his solicitude, nay of rejoicing in tribulations, the glorifying and magnifying God in that behalf beyond all others, and so being as in a state of ascendency still, (a yet more glorious condition) that of being under God's managery and discipline, a part not only of his retinue, but his, skill, a piece of his craft and workmanship, hewed and squared and carved by those keen sharp instruments of his, to become so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incarnate statues of his divinity. And I beseech you to tell me, is this a formidable condition? is not that of the prosperous Atheist far more formidable? tell me as men, as Christians, and not only as cattle of the herd; look but upon it with those eyes that hope one day to behold the face of God, (and he that hath this hope, must purify himself▪) and pronounce, if there be any thing in the smitten Ephraim's fate, beside Ephraim's sins, that may discompose or terrify a servant of such a master, much less drive us into tempests and rages of fear, with oaths and curses, and damning of ourselves, that we know not that Christ that would lead us or bring us into this condition; a condition (look it never so sadly) which (believe me, or believe your Saviour upon his Mount, his Pulpit, or but believe your own Souls, whenever you come to try it) shall prove a Mine of comfort to you, even in this life, the true fountain from whence the old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the voluptuous or pleasurable, drew but drops or lappings, but will yield the illuminate Christian full streams of all the real joy and Epicurism in the world.  
Which as it shall be the sum of my present Address to you, so of my Prayers to God for ever for you, that he that knows best how to choose for us, will not suffer us to do it for ourselves, will answer the necessities of our health, and not the importunities of our appetites, that he will take our Soul's part against our enemy Flesh, and not our Bodies, our Estates, our Satan's against our Souls; will teach us that patience and that joy, that tranquillity and that Serenity, that courage, and that Anthem of his three Martyr-childrens, that we may sing also in the midst of flames; denudate us of all, when that may fit us for our prizes; prescribe us any the scorchingst Furnace here, which shall prove most instrumental to our present Reformation and future bliss, to our life of obedience here, and of glory hereafter: Which God of his infinite mercy grant us all, for his Son Jesus Christ his sake; To whom with the Father, etc.    

John Baptist's Warning.  

The IV. SERMON.  MATTH. 3.2. 
Repent, for the Kingdom of Heaven is at hand.  
TWO Difficulties there are in these few words; what is meant by the Kingdom of heaven, and what by Repentance; and then one plain matter of Practical Divinity that results from the union of them. The Difficulties must be explained, or else the Doctrine will not be come by: the Earth removed, ere the Ore be sprung; the Veil be rend, and then the Oracle will appear.  
The former, what is the importance of the Kingdom of heaven, as being more disputable, I shall propose more civilly and tenderly and unconcernedly, as willing to give an Example of that meekness and that charity, that in matters of Opinion will keep a Christian from noise or quarrel: but the latter being more practical, to which your eternal weal is more closely consequent, (a little mistake in Repentance, being like the losing of a pin in a Watch, the Actions and Motions of the whole life, even the success of every temporal enterprise or hope, depending on it) you must give me leave to be more dogmatical, to affirm confidently, and, if need be, contend and quarrel you out of such errors. To begin with the first Difficulty.  
The Kingdom of heaven in this place, I conceive to have a peculiar critical sense, different from what belongs to it in many other places; and to signify the destruction of the Jews, that remarkable vast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or final subversion of that Church and State, wherein the power, and so Kingdom, of Christ was most illustriously visible against his persecutors. And if you must have the reasons of my conceit, I will give you a taste to them.  
First, The parallel use of the phrase in some other places; not to trouble you with many. In the 21 Luke, where our Saviour having mentioned the beginnings of sorrows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beginnings of their throes of travail, and prolusions of this so bloody day, (Jerusalem encompassed with Armies, and the Prodigies that should be observable about that time, the signs in the Sun and Moon, etc. ver. 25. parallel to the relations in Hegisippus and Josephus, and predictions in Joel, The Sun shall be turned into darkness, and the Moon, etc.) he then concludes in the words of this Text, When ye see these things come to pass, know ye that the Kingdom of God is nigh at hand.  
A second Argument you may take from the Preacher, the Baptist, whose office it was to warn the Jews of this destruction, as you may see, Mal. 4.5, 6. Behold, I will send you Eliah the Prophet, i. e. John Baptist a prophesying, before the coming of the great and dreadful Day of the Lord, and he shall turn the hearts of the Fathers, etc. directly the Sermon of Repentance, Conversion in my Text, lest I come and smite the earth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in the Scripture phrase, peculiarly the land of Judaea) with a curse; the clear interpretation of this Kingdom.  
A third Argument you may have from the consequents in this Text, where the Baptist saith it over again to the Pharisees in other words, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wrath ready to come, and the axe laid to the root of the trees: and so it seems this Kingdom was a heavy, slaughtering, hewing Kingdom.  
And so indeed the propriety of the word will bear, (which will serve for a fourth Argument) there being two notions of a Kingdom; the one as it signifies reigning, the other as executing judgement; the first ruling, the second coercing or punishing; the first the golden sceptre, the second the iron rod; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, royal Officer of God, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13. an avenger or executioner for punishment. And for the matter in hand the case is most clear, Christ was never so demonstrably a King as in that royal act of revenge upon his Crucifiers, than was his standard set up, his ensign displayed, the sign of the Son of man appearing in Heaven; and they shall see the Son of man coming in the clouds of Heaven with power and great glory, Matt. 24.30.  
Once more, There is but one interpretation of this Kingdom of Heaven that can pretend against that which we have now given you, and that is, that it should signify the preaching of the Gospel, which at John Baptist's Sermon was not yet present, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was at hand. But how could that be the thing meant, when Christ himself (who was this King, and his preaching this Kingdom) doth still continue the same style? Matt. 4.17. Jesus began to preach and say, Repent, for the Kingdom of heaven is at hand: the other Kingdom was already come in Jesus preaching, but still this Kingdom is to come, yet future, though 'twere at hand. Yea, and when the Apostles were sent out a preaching, which sure was the presence of that Kingdom, the same style was still continued by them. Luke 10. v. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Kingdom of God is at hand upon you; and then immediately to give the interpretation of that Kingdom, they shake off the dust against them, a direful ceremony, and it shall be more tolerable in that day for Sodom than for that City, v. 12. the destruction that Sodom met with, was more supportable than this.  
I will now flatter myself, that I have given you some hints (and 'tis in kindness to my Auditory that I do no more) to acknowledge it not improbable, that the Kingdom of heaven may have a peculiar separate notion in this and some other few places, from that which it ordinarily signifies, and so denote the fatal final day to the Jews: and that will give our Baptist a preacher of Repentance, 
Gen. 6.3.  just as Ionas and Noah were, God's oeconomy the same, and the style but little changed. [Repent, for within 120 years the world shall be drowned,] was the sum of Noah's Sermon; [Repent, for within 40 days Nineveh shall be destroyed,] was Jonah's Sermon; and [Repent, for the Kingdom of God is at hand,] within the compass of this generation shall Jerusalem be destroyed, was the Baptist's, the Christ's the Apostle's Sermon. And so I have done with my first difficulty.  
The second will not detain or importune you so long; what is here meant by Repent: 'tis in a word, the amending of our lives, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 6.1. repentance not for, but from, dead works, the giving over the sins of the former life. The Versicles before our Confession in the front of our Liturgy have directed and authorized this interpretation, Amend your lives, etc. and all other Languages agree in this Divinity: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, a change of mind; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew, returning or Conversion; Resipiscentia in Latin, a return to our wits again; and Reformation or amendment of lives, in English.  
Having thus past through the rougher part of your task of patience, seen what is most probably meant by the approaching Kingdom of heaven, and what undoubtedly by Repentance, (the first of which hath brought home the Text very near the present condition of this Kingdom: blessed Lord, that the latter might bring us home Proselytes unto the Text!) there is but one syllable left behind to exercise you, and that is the [For] betwixt this Kingdom and this Repentance; and the importance of it comprehends these two things. 1. That Repentance is the only proper Use of such direful denunciations; 'Tis the only design of God's threats, to extort Repentance from us; the same Baptist that denounces the approach of the bloody slaughtering Kingdom, requires Repentance of his Auditory: Repent, for the Kingdom of heaven is at hand. 2. That Repentance is the only way of averting that that is now at hand, and will otherwise undoubtedly invade them: Repent, for it is at hand.  
You see the double aspect of the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Repent:] one upon the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Kingdom;] the other upon the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is at hand:] The double propriety of this Grace; first, as the Use of the Doctrine, secondly, as the means to avert the Judgement; to answer God's importunity, and to deprecate his wrath: a duty of justice to him, and of prudence to ourselves: an Aphorism of Divinity and Policy too; they will both come seasonably to our wants. We had need to make better use of the impendencie of God's Judgements, than, God knows, hitherto we have made; and we had need to find out some stronger Antidote, some more approved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than hitherto we have taken: the Baptist's [For] will be instrumental to you for each of them. I begin first with the first, That Repentance is the only proper Use of such direful denunciations.  
And that I must infer, through these two steps or degrees;  
First, That no other Use is sufficient but Repentance; and then, That no Repentance is sufficient, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Change, which is here defined.  
First, No other Use sufficient but Repentance.  
To pass by those so frequent, but abominable, Uses which are made of these present Calamities; In one, a supine stupidity, a constant wretchlesness, an intermitting all the duties of our Callings till the Times be better, and so making it impossible without a second Miracle, that Peace should prove Peace, i. e. bring Prosperity after it: In a second, the relieving his melancholic thoughts with a cup of Lethe, a sleeping pill of good-fellowship, calling to the Ocean to drown, when the Hills will not be so kind as to fall upon him; like Saul sending to the Minstrel, when the evil spirit came upon him; or like his second address, that to the Witch, (for such is the cup wherein he divineth) to charm the Judgement that is ready to invade him: In a third, the multiplying of sins as fast as God multiplies Judgements, like the Elephants by the blood of the Mulberries in the Maccabees, the more enraged in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our fightings against God, by the bloodiness of the spectacle before us, advancing even to profaneness and Atheism; like the Emperor that, instead of reforming or trembling, would thunder back against Jupiter: all which I cannot compare better, than to the effect of the famous plague in Thucydides, that saith he, was pestilential to their souls as well as bodies, made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swept away civility and humanity as well as men, left nothing but freity and savageness among them. To omit these, (which sure are no sufficient Use, none of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, serving the time, which can be mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, serving the Lord) many other Uses there are, with which men are willing to content themselves; many inferior vulgar graces the Devil can allow us to be taught by these calamities, if by that means he may keep us off from this one grand necessary of Repentance. When the Whale approaches the Ship, 'tis the Mariner's stratagem to throw him out a Barrel or two to sport with, to keep him from that nobler game he came for, the tossing and drowning the Ship. When Xerxes was in danger in the tempest, Herodotus tells us of his Nobles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they made their obeisance and leapt overboard to save their Prince's life. And so when the Leviathan in the Text, a devouring denunciation makes towards us, that naturally delights in that charitable cruelty, the tossing and drowning the sinner-part of the man and state, wounding the vessel through the ribs, shipwrecking the affections, the lusts, the reigning sin, the Heathen Prince, the Devil in it, (that grand important work, that joy of such Angels or Messengers of Heaven, that (to them so delightful) game of Repentance) some lower meaner vessels we have to cast out to it, some inferior contents to sacrifice, some Nobles to leap overboard, some very virtues and graces we can have our great Pilot Satan's leave to retribute to these storms, these denunciations, so the body of reigning sin may be kept unshipwrecked, so that fatal work of Repentance may not be required of us.  
One or two not inconsiderable Graces these Times may already have wrought in the most of us: In one man, perhaps, contempt of the World, having by our present miseries learned so much of the contemptibleness of it, and by the world's contemning and affronting of us, had provocations to all returns of contumely and revenge on a villainous World; and he that upon such unworthy usage, such barbarous, reproachful, incensing behaviour, can but hold up a slight quarrel with this petulant enemy, charge it with some unkindness, and in that pet break off that strict League of friendship, vow never to love the unkind, treacherous, false World so well again, persuades himself he hath made a most excellent sanctified use of these Times. I confess I am glad to see such quarrels, glad that any thing can allay that mad passion, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Isidor calls it, that fury of love and doting on our earthern Gods, glad that they that have been so long tormented in their own Galleys, suo calculo damnati ad metalla, by their own tyrannical covetous minds condemned to that old Roman punishment, a digging and hewing in the Minerals for ever, are by the bounty of these ill Times, returned from their thraldom, their captivity before their year of Jubilee, expelled from these Galleys, banished out of this Inquisition; glad, that the World's forsaking of us, can work any degree of cure on our fits of spleen, our hypochondriack passions to the World. 'Tis possible that the man thus dispossessed of his old Familiar, may at length have hospitable thoughts for some nobler guests, that the ill usage from the Harlot may bring the Spouse into favour again, that the sense of the ill Master that we have drudged under so long, may make us seek out some more gainful service; that the unprosperousness of the arm of flesh, the several failings of the Second causes which we have idolised so often, the many delusions and ill successes we meet with in the world, may make some forsake those Atheistical colours, and bring in Proselytes to Heaven; and so, this contempt of the World, may be a piece of prooemial piety, an usher or Baptist to repentance: but till it be thus improved and built upon, till this excellent piece of Philosophy be, as Clemens saith of the Pagan School, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, baptised by that Baptist, christianized by the addition of Repentance, till the thorns that are now in the flesh, enter to the pricking and wounding of the heart, to the letting out all worldly trusts and airy hopes out of it, till he that is fallen out with this world and his Egyptian Master there, come with him in the Gospel unto Christ in quest after the blessed heavenly Master, running, and kneeling, and ask, Good Master, what shall I do to get my portion in another World? and pursue Christ's directions to the utmost in that design; that contemner of the World must still know, he hath not yet taken out the Baptist's Copy, not made such use of the Doctrine of the Rod, as is expected from him, he is not yet advanced so far as to John's Baptism, to that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the so much as almost a Christian, which the Baptist could have made him. O then let him go on to the perfection of the Text, not satisfy himself with that use of it.  
In another, perhaps, the complexion of the Times have had a yet nobler influence, inspired him with a perfect valour, an athletic habit of Soul, a contempt of Life itself, brought him to a dreadless approach of that supreme terror; and that not only the martial man, whose calling is to heard that Lion, but even the soft Courtier, who had imbibed no such bold principles; 'tis now no news to hear Death kindly treated. We can think of Death as of a Preferment, of the Grave as one of the greatest Dignities in the Church, and not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bless this enemy, (when we have not so much meekness or charity for any other) count them happiest and blessedest that come earliest to it; each discontented Jonah hath his [Take, I beseech thee, my life from me;] the whole Kingdom is become wilderness, a many prickly Juniper-trees scattered every where in that wilderness, and an Eliah sat down under every one of those Juniper-trees, [a sighing cut his request for himself, that he may die; It is enough now, O Lord, take away my life:] and I see, this passeth with some for a special piety and mortification; which, let me tell you, considered aright, is an act of the sullenest Atheism, a felonious intent against themselves, which because (like Saul) they are too cowardly to execute with their own hands, God must supply the Armour-bearer's place, be called in to do it for them. But I am not so uncharitable to think that all our thoughts of kindness to death, are the congelation of such black melancholic vapours; 'tis, I hope, in some an obedience to Plato's precept, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the endeavouring to behave one's self comely in whatever fortune, a Christian submission to God's will in either of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which way soever the oeconomy of providence disposes us, even as far as to death itself; no hatred or satiety of Life, but an indifference to either lot; the hating Life only as we are commanded to hate our Parents, not with an absolute, but comparative hatred, (the denotation of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) only choosing the rest, preferring the dormitory, the being asleep in Christ, in Paradise with Christ, rather than to be in those uneasy postures, laborious marches, that an Hell on earth provides for us. And then, I shall commend your righteous judgement; but yet still, not flatter you that this is a sufficient Use of this Baptist's Sermon, of the present impendency of God's punishments. Thou may'st not only be content, but wish to die and be with Christ, which is far better, more desirable even to the carnal man, most gladly exchange the torments of a brittle life for the joys of an Eternity; and yet not have deposited the lusts and basenesses of this nauseated life: the former is but an act of the Judicative faculty, a conclusion that such premises once considered cannot choose but extort from us; but the other is an act of the Will, which is not so easily brought to perform its duty, to mortify the flesh with the affections and lusts, the work of Repentance here required of us. And I beseech you, let us not be too confident that we have performed our task, though we could resolve to be content, nay, glad, to die with Christ, (for so you know, Peter could do, and deny and blaspheme him after it) unless we have that second Martyrdom, (that Cyprian, or some body in his disguise, hath wrote a Book of) that vital Martyrdom of our exemplary, saintly, penitent lives to improve and consummate t'other: and so still, we are not got so far as Repentance; we require more storms, more thunderbolts, more rousing tempests, more pressing calamities yet, to drive us thither.  
A third sort may have arrived to a third and greater degree of proficiency yet in the School of Judgements, to a resolution and practice of Patience under God's hand, how heavy soever it prove; and yet, let me tell you, come short of Repentance still: for, I beseech you observe, there is a double submission unto God, to his will, and to his wisdom: that to his will revealed as well as secret; revealed for the duties, secret for the sufferings of this life: the first in an active, the second in a passive obedience to Heaven. The submitting to God's will in suffering what he lays upon us, (the utmost degree of Patience that the most of us attain to, and when we have done that, think ourselves Champions and Martyrs of the first magnitude) is but a very moderate degree of Christian fortitude, that which Christ needed not have ascended to the Cross to preach unto us: a man must be a kind of mad Atheist to come short of that; for what is it but Atheism, to think it possible to resist his will? and what but madness to attempt it? 'Tis that high Philosophy of submitting to his wisdom, the acknowledging God the best chooser for us, the stripes which he sends, far fitter for our turns, than all the boons we pray for, his denying of our demands, the divinest way of granting them, and, in a word, the resolving that whatever is, is best, whatsoever he hath done, best to be done, whatsoever permitted, best to be permitted, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that very fury and madness of earth and hell, is a piece of God's oeconomy) whatsoever is revealed to be his will by its coming to pass among us, is (though the Actors in that Tragedy shall pay dearly for it, yet) better and more desirable and eligible for us, than all friends and Patron-guardians in heaven and earth, yea, and our own Souls, could have contrived and chosen for us. The good Hezekiahs [Good is the word of the Lord which he hath spoken] when it denounced destruction to his whole family; old Nahum's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even this for good, to the heaviest news that ever came, so oft repeated, that we find him in Elias Levita surnamed Gamzo, Even this, the firm adherence to the truth of that Apostolical Aphorism, that all things tend to good to them that love God, from tribulation through seven degrees to sword or death itself, and the forming all our lives by the plastic virtue of this one Article; this submission, I say, to his wisdom, superadded to that other to his will, and that attended with its natural consequent, a rejoicing in tribulation, is the lesson God's rod must teach us; yea and submission in actions as well as sufferings, to his precepts as well as to his decrees, doing cheerfully as well as patiently enduring his will; or else we are still but punies in St. Paul's Academy, but triflers in the School of the Cross of Christ.  
Once more, Denunciations of God's wrath may set us a praying oftener than we were wont before, make us assiduous and importunate in that duty: The tempest in Jonah, may cast the heathen Mariners upon their knees, crying every man unto his God; and yet for want of the clean hands to spread forth towards Heaven, of the new Soul to exhale and breathe forth those prayers, the liveliest of those flames, like all those which our earthy fire brings forth, faint and extinguish long before they come to that Region of purity. 'Twas the blind man's Divinity, Now we know that God heareth not sinners, a principle of blind Nature; and Hierocles a Philosopher descants excellently upon it, The sacrifice of such unreformed fools is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but a feast for the fire to pray on, their offerings to the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prize for the sacrilegious to seize on; the wise man is the only Priest, the only friend of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only man that knows how to pray, offering up himself for a sacrifice, hewing his lower Soul into an Image, his upper into a Temple of his Deity.  
I might show you some more of these inferior uses, imperfect sudden motions, that these judgements may have forced from us; and so still like Chemics in the pursuit of the Philosopher's Stone, we meet with may handsome Experiments by the way, please ourselves in our journey, though never attain to our journey's end. These sad Times, and this forced study and contemplation of God in his Judgements, may have cast us upon some considerable Christian virtues, and yet not advanced us within any ken of that great transcendent treasure, to which all the ignis and the sulphur, the fire and the brimstone of his Judgements, that vast expense of thunderbolts, to the emptying of his Armoury, was designed. Repentance is a higher pitch than any or all of these, and 'tis only Repentance is the proper Use of this sad Doctrine; and not all kinds that pass under that Title neither: and that must be showed you in our next stage.  
And first, the Repentance we speak of, is not Sorrow, whether for misery, or for sin. For Misery, that sluice which lets out such rivers of tears, which get away all the custom from godly sorrow or humiliation: Such sorrow as this, is admirably described by God, Hos. 7.14. and called assembling themselves for corn, fasting and praying only upon the loss and for the recovering of worldly plenty; and this, it seems, very reconcileable with all the impiety in the world, for it follows, [and they rebel against me.] Nor bare sorrow for sin neither, that which some men call Repentance; and by so doing, have filled Hell with none but Penitents; for I am confident there is not an unhappy creature there, which hath not both these parts of sorrow, both for his misery, and for his fall that betrayed him to it; had he not, Hell were not half so much hell as 'tis, two of the sorest tormentors would be missing, the sense of the flames, and the gnawing of the worm, the one extorting the tears, the other the gnashing of the teeth.  
Nor, secondly, Humiliation alone, though that were a great rarity to be found among us: for though that might prevail to avert or defer secular calamities from a Kingdom, as it did from Ahab, (and therefore our Satan that accuses this Nation day and night before God, will not allow us this common grace; after all our sufferings, the whole Nation, God knows, is as unhumbled as ever) yet will not a bare humiliation under God's rod be accepted for a sufficient return, when Repentance and change is called for.  
No nor, thirdly, the sudden passionate motions toward Reformation, the shooting up of the seed in the stony ground: many such weak false conceptions there are in the world, and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or speedy abortion, the common fate of them all; like the Goats in the Philosopher, that give milk when they are stung, but never else: When he slew them they sought him, and turned them early and enquired after God. Every one of these is but a poor imperfect payment of that great arrear, that God's terrors and imminent Judgements are come, like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Gospel, to arrest us for: and if we do not presently make our peace with our adversary, by rendering him that only royal tribute, the sincere, impartial, uniform obedience of our whole age to come, and counting the time passed of our lives sufficient to have wrought the will of the Gentiles, give ourselves up an early and voluntary sacrifice to Christ, first to be slain before him, than brought forth (like Antinous in Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there lies the sin, laid out a spotted Corpse, that hath brought all the misery upon us) and then offered up upon his Altars so many devoted mortified new creatures, that have the addition of Fire to that of Air and Water in the mixture, the active, vital, as well as the sighing, weeping penitentiaries, (the imitation of the Sacrifices of old, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gold poured about the horns of the Sacrifice) not only the Ox or bestial part slain, but righteousness and mercy to the poor used as the Ceremonies of breaking off our sins, of slaying that sacrifice, (as in the Primitive times, no Penitent was readmitted to the Church, without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or alms-deeds, and for him that was in the Church, there was yet no coming to the Sacrament, without an Offertory;) then still, after all this passionate variety, hath God's message not yet had audience from us, and till God may be heard by us, there is small hope that we shall ever be heard by God; for Repentance is not only the only Use of the denunciation, but withal the only preservative or phylactery, the only way of averting the Judgement which is now at hand, my last particular, Repent, for it is at hand.  
And here I shall be able but only to draw you a Scheme of what I had designed you, a rude draught of dead lines, and not venture to importune your patience with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only tell you that I had purposed,  
1. To explain to you that mystery of Scripture, The distribution of God's Judgements into reversible and irreversible.  
And 2. to give you the mark or character in Scripture discriminating the one from the other: the reversible under God's word only, the [Nineveh shall be destroyed] and yet Nineveh reputes, and Nineveh is not destroyed. The irreversible under God's Oath also, Though these three men were in it, Noah, Daniel, and Job, as I live, saith the Lord, they shall deliver neither sons nor daughters, etc.  
3. The commonness and frequency of the motion, of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or proficiency of one of these states into the other, the change that some addition of judgements, and years, and sins, and intercalary mercies, may make in God's decrees, their improvement into irreversible. Thus is it very possible, that upon the first breaking out of these Judgements upon this Land, the beginning of this rousing Sermon, the fate and state of this Kingdom might be a reversible mutable state, like the Souls of men in Maximus Tyrius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a pendulous middle posture. But since the prodigious unkindly working of these medicinal inflictions, as of the bitter water in the trial of Jealousy, making the thigh to rot, and the belly to swell; since to all the sins that before we had borrowed from our Neighbours, we have added so many more from the Fiends and Furies, to the rifling and impoverishing, as it were, of Hell itself; since those Armies of high uncleannesses, of lies, of crafts, of multiplied oaths, a strange discordant grating harmony in the ears of God, of sacrilegious rapines and profanations, of— (I beseech you save me the pains of confessing them for you) that sin might be exceeding sinful, and destruction exceeding destructive; and (after some intermission of Judgements, but none of provocations) since a Dovelike emblem of peace hath been hover over our heads, but not permitted to rest upon us, disclaimed and driven out of our Region as a Vulture or Screech-owl, the most ominous hated enemy; since the concurrence of all these, I say, 'tis also as possible we may be now improved and advanced to our full measure.  
But then 4. I should have showed you also the indiscernibleness (to the eye of man) of the difference of these distant states, till God by his promulgate Sentence have made the separation; (we have not such skill in Palmistry, as to interpret the lines and strokes in God's hand, which hath been long upon us; nor in Symptoms, as to judge whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether it be infallibly mortal or no) and from thence the possibility yet, that it may not be too late for us to return and live, to set God a Copy of repenting. But then,  
5. Till this be done, every minute we breathe, we suck our poison, we run upon all the Spears and Cannons in the World; nay, if God should hear us before we have answered him, if Mercy should interpose, before Repentance, and Reformation make us capable of it, that very Mercy were to be deprecated as the greatest Judgement in the world, a kind of Hell of desertion, a [why should ye be smitten any more?) a not vouchsafing us the medicinal stripes, a delivering us up to ourselves as to the fatallest revengefullest enemies, the most merciless, bloodiest executioners. God may spare us in wrath, relieve us in fury, give us a treacherous settlement, a palliate peace, (the saddest presage and forerunner imaginable;) and such it is sure to be, if the surface of the flesh be healed, before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the depth of the wound in the heart, be searched and mollified, if God repent before we repent: and against such mercies we have more reason to pray, than against all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and intestine flames, all the Tophets, and Purgatories, and Hells, that the fury of men or devils can kindle within our coasts. The same motive that made St. Basil call for his Fever again, to wit, if the recovering of his Health were the reflourishing of his Pride, may move us to pray for the continuance of this State-fever, till our impenitent hearts be humbled. I will make you my Confessors; till this Kingdom be really and visibly the better for stripes, I cannot without some regrets, some fears of uncharitableness, pray absolutely for peace for it. Lord, purge us, Lord, cleanse us with thy sharp infusions, cure and heal our Souls by these Caustics of thine; and then thou mayest spare that charge, pour in thy Wine and thine Oil instead of them: but till then, Domine, nolumus indulgentiam hanc, Lord, we are afraid of thy indulgence; we are undone, if thou be too merciful, we tremble to think of our condition, if thou shouldst give over thy Cure too early, if thou shouldst tear off our plasters and our flesh together, restore our flourishing, before thou hast humbled and changed our Souls.  
I have done with my last particular also.  
Please you now but to spell these Elements together, the sad threats of a direful Kingdom, the but one word between us and that, only Repentance, to sanctify it to us, and avert it from us, the Baptist miraculously born to preach it to them, and the same Voice now crying in the Wilderness to this Nation, in the midst of a whole afric of Monsters, a Desert of wilder men: and if this Raven sent out of the Ark, the place of God's rest in Heaven, thus long hover over this Earth of ours (going to and fro only on this errand, to see whether the waters be dried up from off the Earth, whether the Deluge of sin be abated) may not yet be allowed some rest for the sole of her foot; if at the heels of that, the Dovelike Spirit moving once more upon the Waters, may not find one Olive-leaf among us to carry back, in token that we are content to hear of Peace, to be friends with God; if having Moses and so many Prophets, the rod of the one so long on our shoulders, and the Thunder of the other in our ears, we cannot yet be brought this day to hear this voice, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this clamorous importunate voice, Repent, or perish irreversibly; I must then divert with that other Prophet, with an [O altar, alter, hear the word of the Lord,] because Jeroboam's heart was harder than that, with an [O earth, earth, earth,] with a [Hear O heaven, and hearken, O earth,] fly to the deafest creatures in the world, because I can have no better Auditors. In this case, Preaching is the most uncharitable thing, apt only to improve our ruin, like breath when it meets with fire, only to increase our flames: there is nothing left tolerably seasonable but our Prayers, that our hearts, being the only whole Creatures in the Kingdom, may at last be broken also; that by his powerful, controlling, convincing Spirit, the proud Atheistical spirit that reigns among us, may at last be humbled to the dust; that in the ruin of the Kingdom of Satan, his pride, his sorceries his rebellions, may be erected the humble heavenly Kingdom of our Christ, that meekness, that lowliness, that purity, that mercifulness, that peaceableness, that power of the Gospel-spirit, that we may be a Nation of Christians first, and then of Saints; that having taken up the close of the Angel's Anthem, Good will towards men, we may pass through peace on earth, and ascend to that Glory to God on high, and with all that Celestial Choir ascribe to him the Glory, the Honour, the Power, the Praise, etc.    

God is the God of Bethel.  

The V. SERMON.  GEN. 31. beginning of ver. 13. 
I am the God of Bethel.  
THE story of God's appearing to Jacob at Luz, Gen. 28. is so known a passage, so remarkable even to children by that memorative topic, the Ladder and the Angels, that I shall not need assist your memories, but only tell you that that passage at large, that vision and the consequents of it, from the 12 ver. of the 28. to the end of the Chap. is the particular foundation of the words of this Text, and the rise which I am obliged to take in the handling of them. That hard pillow which the benighted Jacob had chosen for himself in Luz, (and became so memorable to him by the vision afforded him there) he anointed and christened, as it were, named it anew, on that occasion, into Bethel, the house or residence of God, consecrated it into a Temple, solemnised that Consecration, endowed that Temple with a vow and resolution of all the Minchahs and Nedabahs, acts of obedience and free-will-offerings, duty and piety imaginable; and the whole business was so pleasurable and acceptable to God, God's appearing to him, and his returns to God, that in the words of my Text (twenty years after that passage) God puts him in mind of what there passed and desires to be no otherwise acknowledged by him than as he there appeared and revealed himself, I am the God of Bethel, etc.  
For the clear understanding of which, it will be necessary to recollect the chief remarkable passages that are recorded in that story, and seem to be principally referred to here; and then I shall be able to give you the survey and the full dimensions of Bethel, the adequate importance of this Text.  
And the passages are more generally but three.  
1. God's signal promises of mercy and bounty to Jacob, emblematically resembled by the Ladder from Earth to Heaven, God standing on the top of that, and the Angels busy on their attendance, ascending and descending on it; and then in plain words the emblem interpreted, the hieroglyphic explained, v. 13, 14, 15. I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, etc. And thy seed shall be as the dust of the earth, etc. And behold (there is the signal Promise I told you of, that belongs to every Pilgrim Patriarch, every tossed itinerant servant and favourite of Heaven, that carries the simplicity and piety of Jacob along with him, though he be for the present, in that other title of his, the poor Syrian ready to perish) behold I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this Land: for I will not leave thee until I have done that which I have spoken to thee of.  
The second passage is, Jacob's consecrating of this place of God's appearance, anointing the Pillar, and naming it Bethel, in the 18 and 19 verses.  
The third and last is, Jacob's vow unto God on condition of that his blessing him, ver. 20. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat and raiment to put on, so that I come to my Father's house in peace, then shall the Lord be my God, and this stone which I have set for a pillar shall be God's house, and of all that thou shalt give me, I will surely give the tenth unto thee.  
These are the three principal passages in that story; and in relation to each of these, I am now obliged to handle the words, and consequently to divide them, not into parts, but considerations, and so look on them as they stand.  
First, in relation to God's promise there made; and so first, God is the God of Bethel.  
Secondly, in relation to this dreadful, this consecrated Place, as Bethel signifies the residence, the house of God; and so secondly, God is the God of Bethel.  
Thirdly, in relation to Jacob's vow there made; and so thirdly and especially and most eminently God is the God of Bethel, as it follows in the verse, I am the God of Bethel, where thou anointed'st a pillar, and vowed'st a vow unto me.  
I begin first with the first of these, The relation of the words to God's appearing, and making promise to Jacob; so Ego Deus Bethelis, God is the God of Bethel.  
And in that first view you will have tender of three severals: I will give you them as they rise.  
1. That God takes a great deal of delight in making, and recounting of promises made to his Children: the free omnipotent Donour of all the treasures of the world, is better pleased to behold himself our Debtor than our Prince, triumphs more in his punctual fidelity, than his superabundant mercy towards us; he that loves us passionately, that once put himself into a dropping sweat in a mere agony of love, poured out his heart blood in that passion, that delights to do us good, joying more in dispensing favours and obligations, than any man living in receiving them, doth yet more affectionately rejoice and triumph in seeing himself engaged and obliged to us, in being faithful and just, (which relates to his performing his engagements, that which by promise he hath bound himself to do, and so becomes his righteousness, and his payment of deuce) then in the honour of being unlimitedly free to pour out acts of all mercy and unexpected bounty, matters of absolute choice whether he will do them or no. In the very story of which this Text is a part, God certainly might have enriched Jacob by what means he pleased, conducted him home to his Country upon that one score of his free mercy, (as well as he may bring his chosen to Heaven merely by acts of free Grace) but you see, he chooses to do it on that other style, as he is the God of Bethel, that ever since the mutual compact betwixt him and Jacob there, hath stood obliged to this poor Syrian, and must deny himself if he be not constant to Jacob. Thus Deut. 7.9. The Lord thy God he is God: and the only attribute that there he proclaims him in, is that of the faithful God; the faithful, and that further insisted on, which keepeth Covenant and Mercy; first Covenant, and then Mercy: and so Isa. 49.7. Because of the Lord that is faithful. And how many times is this style repeated in the New Testament, God is faithful, who will not suffer you to be tempted above what you are able; and, God is faithful, which will not forget your labour of love, etc. is as exact and punctual in performing Covenants, as strictly accurate in fulfilling of bargains, as the most covetous griping Merchant on earth would require his Chapman to be? And the reason or design of this method of Heaven, the aim of this oeconomy, is presently discernible also.  
First, to regulate and moderate the expectations and hopes of men, which are apt to be very sanguine and very precipitous, hoping proportionably to God's power, i. e. infinitely, unlimitedly, whatsoever our carnal hearts can aspire to, to have sins pardoned before they are mortified, to see God without any kind of purifying. Whereas this God of Bethel, that will be looked upon only as such, must be required to do no more than he hath promised to do; our hopes must be terminated in his revelations of his will, not whatever he may do by his infinite free Power, and Grace, but what he in wisdom hath thought good to promise, as the Rector of the Universe, not as an absolute irrespective Donor; and that is so far from a confinement or restraint, that it is a mighty inhancement of the mercy. His promises being generally conditional promises, and so exacting all manner of sincere honest endeavours towards cleansing, reach out to us, together with the mercy offered, an engagement of that purity and that sanctity, which, if it may be wrought in our hearts, is far the greater blessing of the two, hath more of divine and heavenly treasure in it, than the rescuing out of a sullen Laban's clutches: and so, as 'tis observed of Pomponius Atticus, that by lending to the poor, and requiring payment again of the loan at the day appointed, he did more good than if he had absolutely and freely given, taught them Justice and industry, as well as relieved their wants, (and the two former the far richer Donatives;) so God by this course of promises, conditional promises, conditional liberality, gives us duty and piety also into the bargain, all manner of obligations to it; and so is a through Paraclet, an exhorter and comforter both, putteth Jacob in mind of his vowed necessary obedience, by the mention of the promises made in Bethel: and that is one prime aim of this method, of God's magnifying himself in this relation.  
A second (benefit at least to us, and consequently) aim in God there is, to teach us by this copy, discipline us by this example, that we take care to allow God our proportionable returns, to be as just with God, as punctually faithful in all our promises to him, as forward to put God in mind of what we have obliged ourselves to perform to him, as he by proclaiming himself here the God of the Promises in Bethel, and in so many other places, the God of Abraham, i. e. that God that made so many promises to Abraham, (in which all the people of the world are concerned) hath done unto us. This were an admirable lesson from hence to be transcribed into our hearts, to have our frequent set (weekly or monthly) audits with God, to tell him freely how much we are in his debt: not only to recount those desperate arrears, the sins committed for which we come now for pardon, but especially the obligations entered, which we might set ourselves bodily to perform, most freely and cheerfully commemorating before him, not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Divine admonitions and holy laws, whispered inarticulately in our hearts, which the heathen Porphyry tells of, the obligations that lie upon us as men and creatures, and must be discharged by us, if ever we aspire to the dignity of Christians or Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we must approve ourselves Men first, and than Christians, live a reasonable, before we are ever capable of the Angelical life, (first, that which is natural, and after that which is spiritual;) but also the promises and engagements of an higher indenture, those of the Christian, either that one standing obligation entered at the Font, which must be resolved to have a close influence upon every minute of the Age after, or moreover all the many penitential resolutions, all the occasional quarrels against sin, the indignations and vowed revenges on those boutefeux that have so disturbed our peace with Heaven. Would we but spend our time in this recounting and discharging of promises and obligations, pay God his plain deuce of obedience, that which we are most strictly bound to by the law of Christ, and for which our hands are so many times producible against us, we should not need much to take up our thoughts with the pride or confidence of our freewill oblations, the boasts of our charities and alms toward Heaven: he that would but consider that to be faithful (as in God toward men, so in man toward God) signifies not so much to believe the promises of others, as to perform our own, that the Faith by which the just do live, consists in the paying of our vows to Christ, as well as depending on his blood or promise for Salvation, would endeavour to recover Christianity and Faith to a better reputation in the world than now ordinarily seems to belong to it, would live more justly and more Christianly than he doth. And let that serve for the first part of your prospect, the first observable in the first view.  
The second thing from this Title of God's, as it refers to his promises of mercy to Jacob, made in Bethel, and repeated now at his departure from Laban, is this, That God would have us consider the blessings we enjoy, and observe particularly how and whence they descend to us. This is the direct end of this vision to Jacob, ver. 11, 12. Lift up now thy eyes, and see, All the rams, etc. The thriving of that stratagem of Jacob's, the invention of the peeled rods, whereby he was grown so rich, Chap. 30. in despite of Laban's malice, God will have ponderingly considered, and imputed as an act of his special interposition or providence, partly in justice, that the covetous Laban should not too much oppress him, [I have seen all that Laban doth unto thee] partly to make good his promise at Bethel, made then, and now most particularly performed, I am the God of Bethel. And, believe it there is not a duty more necessary, and yet more negligently performed, more fruitful, and nutritive of piety, and yet more wretchlesly despised and intermitted, than this; this of observing this Ladder from Heaven to earth, of beholding all the good things that we lawfully enjoy, descending in an Angel's hand, and that filled (as the pitcher out of the well, or as Aaron 's Son's hands from his Father at the entering on the high Priest's office) from the hand of God standing on the top of the Ladder. He that would thus critically examine his estate upon interrogatories, put every part of it upon the rack and torture, to confess without any disguise from whence it came, whether down the ladder from Heaven, or up out of the deep, (for there, it seems by the Poets, Plutus or Riches hath a residence also) by what means it was conveyed, by whose directions it travelled into that coast, and what the end of its coming is, and so learn the genealogy, as it were, of all his wealth, would certainly acknowledge that he were fallen upon a most profitable enquiry. For beside that he would find out all the illgotten treasure, (that Gold of Tholouse, that is so sure to help melt all the rest, that which is gotten by sacrilege, by oppression, by extortion, and so take timely advice to purge his lawful inheritance from such noisome, unwholesome acquisitions, and thrive the better for ever after the taking so necessary a purgation) he will, I say, over and above, see the original of all his wealth, all that is worthy to be called such, either immediately or mediately from God: immediately, without any cooperation of ours, as that which is left us by inheritance from honest Parents, (our fortunes and our Christianity together;) mediately, as that which our lawful labour, our planting and watering, hath brought down upon us, wholly from God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his prospering or giving of increase. And when we have once thus discerned the peculiarity of our tenure, only that of allodium, not from any, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but from God, (as the Lawyers have derived that word) all that we have held in capite from Heaven; As this will be the sweetening of our wealth to us, give it a flavour or an high taste, whensoever we feed on it, more joy in one well-gotten morsel (the festival of a good Conscience) than all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the portions fetched from the bloody polluted Heathen idol-Altars ever would afford us; so will it inflame our Souls toward so Royal a benefactor, teach us Piety from our fields and coffers, (as even Aristotle can talk of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that rich men will love God, if for nothing else, yet because he hath done them good turns; and Hypocrates, that though the poor did generally murmur and complain, yet the wealthy would be offering sacrifice) yea and inspire our whole lives with an active vital gratitude, by the use of this wealth to demonstrate and acknowledge whence we have received it, by refunding and employing it not on our own ways, our own humours, our own vanities, but as that which God hath conveyed into our hands as into an Ecclesiastic treasury or Corban, a store-house of God's, whence all his poor family is to be victualled; that which God pours out of Heaven into our hands, being as particularly marked out for charitable, pious, i. e. heavenly uses, as that which by the bounty of men is entrusted to us particularly for those ends, and every rich man as directly and properly a Steward of God's, to feed his household when they want it, and as strictly responsible for this Stewardship, as ever the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were, the auxiliary Governments, the Deacons in the ancient Church, ordained by the Apostles for that charitable Ministry. You remember the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poor man's tithing among the Jews every third year, and till that was paid in Deut. 26.12. and given to the Levite, the stranger, the fatherless, and the widow, that they may ●at within thy gates and be filled, their estates are to be counted profane and unhallowed, no looking for a blessing from God's holy habitation verse 15. He that sacrifices all to his own desires, be they in the eye of the world never so blameless and justifiable, to his own belly, his own back, nay his own bowels, (as his own good nature and not Christian charity suggests to him) he that hath not a month Abib, a green stalk, a first-fruits for Heaven, an effusion of bounty, to consecrate and bless all that is kept for his own necessities, is either very unkind or very imprudent; either sees not from whence he hath received, and that is Atheistical stupidity; or else never thinks of securing his tenure by the payment of his homage, of making so much as acknowledgement to this God, whose providence hath so wholly enriched him, the God of this Bethel in the Text, and that is the unthriftiest piece of ingratitude, the wildest and most irrational ill-husbandry in the world.  
The third and last observable in the first view, in order to the promises of Bethel, is this, that our prayers and humble dependence on God, is the means required to actuate God's promises, to bring down his blessings upon us. In Bethel there were ascending Angels, parallel to which must be those two Ambassadors or Nuncio's (i. e. Angels) of every honest Christian heart, before any messages from God, any descending Angels are to be expected thence; and as it was then typified there, so God ever loves and appoints to have it still, I am the God of Bethel: and therefore whatever we want of either outward or inward accomplishments, secular or spiritual good successes, prosperities of Kingdoms or of Souls, would we but look critically into ourselves, we should go near to find imputable to the want in us of one or both these ascending Angels; either that the things we would have, we dare not justify the ask or expecting them from God, because they are such only as we desire to spend on our lusts, and then we have not, because we ask amiss; or else we are so overhasty in pursuit of them, that we utterly forget the dependence and waiting upon God, the [Stand still and see the salvation of the Lord.] If he be not ready with his Auxiliaries on our first call, deliverance shall come in some other way; the Witch must prevent and supply the Samuel's place, the first creature that will look a little kindly upon us, shall get away all the applications from Heaven, (as in some Countries, whatsoever they chanced to see first every morning, they solemnly worshipped all the day after;) the most airy appearances of relief from the improbablest Coast, shall be able to attract our hopes and trusts, and unbottom us utterly from God, as Socrates is brought in by the Comedian with his [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] a making his addresses to the air or clouds, when he had turned out all other worships out of his heart. The thing that makes a worldling such a piteous creature, such a Meteor in Christ's, such an unstable wave of the Sea in St. James' style, tossed perpetually betwixt ebbs and floats of hopes, (even without the association of any wind to drive him) while the only poor, patient, waiting Christian, that hath sent out his good genius on his message up the Ladder, and waits contentedly and calmly for his return again, is the only fixed Star in this lower Firmament, his feet stand fast, be the pavement never so slippery, he believeth in the Lord. That Orpheus that in his life-time had made his applications to as many gods as there be days in the year, (and thence perhaps it was that Mexico had so many Temples) grew wiser by more observation, and left in his Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there was but one. 'Twere well if we might do so too, profit by his experience, divest ourselves of all our airy poetic dependences betimes, and roll ourselves wholly upon God; 'twere the only probable thriving policy in the world.  
I have detained you too long in the first Isle of this Bethel, that which gives you a view of God's promises there made: I hasten to the second, the atrium interius, to consider God in relation to this dreadful, this consecrated place, as Bethel literally signifies Beth El, the House, the Temple of God; and so God hath a peculiarity of respect to that, I am the God of Bethel, in the second sense, i. e. the God of God's house.  
And here were a copious Theme indeed, should we take a view of the material Bethel, and in it observe,  
1. The voluntary institution and dedication of Temples, even before the Law was given to the Jews, (as after it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Feast of dedication, being of a mere humane original, instituted (as the Feast of Purim, and the Fast of the fifth and seventh month in Zachary) by the Jews themselves, 1 Mac. 4. and not by God's immediate appointment, was yet celebrated, and consequently approved by Christ in the 10. of John;) and after the Jewish Law was laid asleep, yet the building and setting apart of Synagogues, and Oratories, and Upper-rooms; and since Basilicae and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the parallels of the Bethel here) the Palaces of the great King and Lord, appropriate to his public worship, whenever Persecution did not drive it thence.  
2. The vowed dedication and payment of Tithes toward the endowing of Bethel, before there was any such thing as Judaisme in the world, which therefore 'twere strange that God's subsequent command to the Jews his own people, should make unlawful to a Christian, which otherwise, had he not commanded it, must have been as commendable now, as it was in Jacob.  
These, I say, with divers others, are the so many Branches of this second Consideration of these words, of the relation of God to Bethel: But I have not that unkindness to my Auditory as to pursue them with such a shoal of unseasonable subjects.  
There is another Bethel, the flesh of man, wherein God himself was pleased to inhabit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. John, to pitch his Tent or Tabernacle there, to consecrate it into a very Temple; our bodies are the Temples of that holy Ghost, by which Christ was so long ago conceived among us: and thence it is that his eyes and his heart are set so particularly upon this flesh of ours, to cleanse, and to drain, and to spiritualise it, to expostulate with us whenever we put it to any common profane uses, as if we violated and ravished Christ himself, and forcibly joined him to an Harlot, and at last (if it prove capable of such dignity) to array it in all holiness and glory, to clothe it upon with beauty and with bliss immortal: And so God is the God of this Bethel also.  
Beside this, there is yet one more invisible House of God wherein he delights to be enthroned, and, by God's own confession, Isa. 66. more than either in the Temple of his own building, or the Heaven of his own exalting, even the poor contemptible [this man] for whom no body else hath any kind looks; He that is poor, and of a contrite spirit, and that trembleth at his word: this is that lovely dress that is so ravishing in God's eyes, that sets out every Cottage into a Temple, the poorest Peasant into the consecrated delight of Christ, the most abject stones in Luz (once anointed with this grace) into an awful royal Bethel, the ornament of a meek and quiet spirit, which is in the sight of God of great price, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God is content to be at a great deal of charge in the purchase of it, to pardon the absence of a great many other excellencies, which may possibly exalt us above measure, so he may acquire but this one desired, beloved meekness instead of all. Let us but possess ourselves of this one Jewel, the [meek] in opposition to the proud, the [quiet] in opposition to the tragical or turbulent, murmuring, impatient, Atheistical spirit, and the God of Bethel hath a peculiar propriety to us: he that owns and defends his Temples, that is the refuge of the very Sanctuary it self, and never, but for the pride and insolences and provocations of his Church, suffers the Philistines to seize on the Ark of his glory, will be a refuge and sanctuary to us; the Angels at Bethel shall become thy guardians, the Cherubim-wings thy over-shadowing, until this tempest, this tyranny be overpast.  
I have done with the second view also, as the Bethel here, is the dreadful House of God; though it be not the dread of it that hath made our stay so short there, but only my desire to hasten to my last, as my principally-designed particular, as Bethel refers to Jacob's vow there made, as it follows in the verse, Where thou vowedst a vow unto me; and God hath a most particular respect and relation to such vows, and so in the chief, though last, place, Ego Deus Bethelis, I am the God of Bethel.  
A Vow is a holy Resolution, and somewhat more: The matter of both is the same, a piece of holy valour or courage, entering under God's colours into a constant defiance of all the temptations and affrightments, invitations and terrors in nature: only the bare Resolution hath not the formality of a Vow in it, is not made so immediately and directly to God, with such a particular invocation of him as is required to the formality of a Vow. Yet will not this difference be so great, but that in all reason the good Resolution ought to be allowed its title of pretention to God's owning, (as he is the God of Bethel) as well as the Vow, i. e. the material as well as the formal Vow; God is a God of all such of either kind. I shall consider them undistinctly: Whether Resolutions or Vows, they are of two sorts; either the general necessary vow or resolution, that God shall be our God, as in the 21. verse of that 28. chapter, And Jacob vowed a vow, saying, If God will be with me, etc. then shall the Lord be my God; a vowed resolution of universal obedience unto God: or whether the matter of it be particularly qualified and restrained to free-will-offerings, things that he was not otherwise bound absolutely to have done, but yet were very fit matter of resolution and vow, especially in such case as this, If God will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then this Stone shall be God's House, and of all that thou shalt give me I will surely give a tenth to thee; a free-will-liberality this, the business of this Vow.  
We shall look upon these two separately; and, first, on the former kind of them, and show you how God is the God of such, the near respect and close relation he beareth to them, and that most eminently expressed in three particulars. 1. In approving and applauding the making of them. 2. In prospering them when they are made. 3. In looking after them as his own property and goods, most severely requiring the payment, the performance of them.  
For the first sort then, the general necessary resolution or vow that God shall be our God, the solemn ceremonious entering ourselves into his family, the giving up our ears to this new Master to be opened, in the Psalmists, bored, in Moses phrase, to part from the benefit of all Sabbatical years or Jubilees, to disclaim all desire of manumission, and to become his vowed servants for ever; this is that great duty of Repentance, or Conversion, or New-birth, that is the sum of all Christianity, that spiritual Proselytism, to which the Jew was wont to be washed, as the Christian is baptised, and both to take upon them new names, new kindreds and relations, as if they had entered into the mother's womb again, and come out in new Families, new Countries, born neither of blood, nor of the will of the flesh, nor of the will of man, i. e. none of the principles of this world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the natural, the carnal, nay, nor the moral virtuous philosophical elements, but of God, of a supernatural, heavenly origination.  
In a word, the cordial renouncing of all the impure, scandalous doubtful ways that either ourselves or any of the vicious company about us (the Lacedaemonian servants that God hath permitted to be drunk and bestial before us, to practise all villainies in our presence, that we might detest and abominate them the more) have at any time formerly been guilty of: such was Job's covenant with the eye, that that should not run its riotous courses over the beauties or wealth of others; such the covenant with the tongue, to break it off its customary oaths and loose language.  
It were infinite to number up the several branches of these so necessary resolutions: That this God of Bethel is the God of such, is the thing that we are obliged to demonstrate. And 1. in respect of God's approbation of such resolutions as these. There is no such snare or artifice of taking and obliging God to us, as our dedicating and consecrating ourselves too God. If Solomon consecreate a Temple to God, God binds himself to be present there, to hear and hearken, and answer what prayers or supplications soever any sinner shall make toward that Temple. And sure the same privilege belongs to the animate as well as dead Temple, to the Temple of flesh as well as of stone, to the anointed Pillar at Luz, when that turns Bethel, I mean, to the stony heart of man, when by the unction of the Spirit that is mollified and fitted and squared, vowed and consecrated into an habitation for God, when out of these stones, a child of Abraham, the faithful resolved new creature, is raised up. No such good news to Heaven as this; not only approbation, but joy in heaven over one such convert Prodigal: the music that Pythagoras talks of in the Orbs, was that of the Minstrels which our Saviour mentions at the return of that Prodigal, to solemnize the Euge's, the passionate welcomes of Heaven poured out on Penitents.  
And if you please, I can do more than the Pythagorean would pretend to, make you auditors of one of those Airs. No sooner doth the poor penitent Votary begin to God in the Psalmist's Note, [Than said I, Lo, I come to do thy will, O my God,] (and let me tell you, could you hear those words in the language that David sang them, there were without a Figure, Rhythm and Harmony, Numbers and Music in them) but you may presently hear God himself answering in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or counterpart, echoing back a Venite, one in Isa. 55.1. Ho every one that thirsteth, come, etc. another in the Gospel, Christ taking up his part in the Consort, Come unto me all ye, etc. yea, and to make up the Anthem complete, the Third Person comes in also, Revel. 1.17. The Spirit saith, Come; and after that, all the inferior Orbs are called in to bear their part in the Chorus, The Bride saith, Come: and let him that heareth say, Come, and let him that is a-thirst, Come: and Quicunque vult is the Title of the Hymn that they all join in, Whosoever will thus come, (let him be sure of the hospitable reception) Let him take the water of life freely. One signal evidence we have of God's special approbation of such Vows, in Abraham's circumcising himself and posterity: that, you know, was the solemnity of his coming to God, the ceremony of his Proselytism, the Sacrament and Seal of his resolute vowed obedience unto God, of his renouncing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those abominable Gentile impurities, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the unnatural excrescencies of lust, which the rest of his idolatrous Countrymen had long been guilty of, and which brought that fire and brimstone from heaven before his eyes upon some of them. Abraham it seems resolved and vowed against those heathen abominations, covenanted with God a life of Purity, and to that end a going out of that polluted Country; then sealed this Covenant to God, (as the custom of the Eastern Nations was in leagues and bargains) sealed it with blood: and see what an obligation this proves to God, not only to call him and account him a friend of God, to style himself by him, as he doth here by Bethel, I am the God of Abraham, through the whole Book of God; but the obligation goes higher upon God, it prevails so far that he comes down himself, and assumes flesh on purpose to seal back the counterpart of that indenture to Abraham in blood also, and in that, that he is his shield, and an exceeding great reward to all that shall but resemble him to the end of the world, in that faithful coming, that vowed resolution of obedience to his commands. The short of it is, these resolutions and vows, if they be sincere, not the light transient gleam, the sighs only that we are so ill, or wishes that we were better, but the volunt as firma & rata, the ratified, radicated, firm purpose of new life, even before it grow to that perfection as to bring forth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the worthy, meet, proportionable fruits of such change, are instantly accepted and rewarded by God, with pardon of sin and justification: and so God is the God of Bethel, hath a particular respect to these vows and resolutions at the very making of them; and that was the first thing.  
And so again, secondly, for the prospering them when they are made. He that gives himself up to God, becomes by that act his Pupil, his Client, part of his charge and Family, an Orphan laid at his gates, that he is bound to provide for, engaged by that application (if once accepted) to be his Patron-guardian; as among the Romans, he that answers to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Clients calling him Father, is supposed to adopt, undertakes the protection of the Haeredipeta, obliges himself to the office and real duty of a Father. And I remember the story of the Campanians, that could not get any aid from the Romans against a puissant enemy; they solemnly came and delivered themselves up into the Romans hands by way of surrender, that by that policy they might oblige the Romans to defend them, and espouse their cause, with a si nostra tueri non vultis, at vestra defendetis, if you will not lend us your help, preserve our region, yet now we are your own, you are obliged to do it, quicquid passuri sumus, dedititii vestri patientur, whatsoever from henceforth we suffer, it will be suffered by your Clients and Subjects: and so certainly the resigning ourselves up into God's hands, the penitent sober resolution of [The Lord shall be my Lord,] giving ourselves up not as Confederates, but Subjects, to be ruled as well as to be aided by him, no such way in the world as that, to engage God's protecting and prospering hand, to extort his care and watchfulness over us. He that comes out but resolutely into the field to fight God's battles against the common Enemy, God and the Angels of Heaven are ready to furnish and fortify that man. Resolution itself, courage but upon its own score, is able to break through most difficulties, and the want of that, is the betraying of most Souls that come into Satan's power: But then over and above, the prospering influence of Heaven that is still ready to assist such Champions, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the LXXII. puts in into the last verse of the 17. of Exod. the secret invisible hand, by which God will assist the cordial Joshua, and have war against Amalek for ever, fight with him, as long as Joshua fights, the co-operation of the spirit of God with all that set resolutely about such enterprises of valour, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is a sure fountain of relief and assistance to such resolutions. Do but try God and your own Souls in this particular, for the vanquishing of any sin that your nature and temper is most inclined to. Take but the method of this Text; Come into God's presence, resolve sadly and advisedly in that Bethel, never to yield to that sin again; resolve not only on the end, but the means also that are proper to lead thither; foresee and vow the same resistance to the pleasant bait, that to the barbed hook under it, to the fair temptation, that to the horrid sin itself: and then those weapons that may be useful for the resistance, the fasting and the watching (that are proper to the exorcising that kind of devil) be sure to carry out into the field with thee; and in every motion of the battle let the Moses as well as the Joshuah's hands be held up, the sword of the Lord with that of Gideon, implore and importune that help of God's which hath given thee to will, to resolve, that he will continue his interposition, and give thee to do also, that having begun the good work in thee, he will not lose the pledge, but go on also to perfect it: And whenever thou art next tempted to that sin, recall and remember this resolution of thine, bid that very remembrance of thine stand by on thy guard, and, if you please, by that token that this day I advised you to do so; and withal consider the temptation, that it is an express come just from Satan, that sworn enemy of Souls, against which in God's presence the first time thou ever cam'st into the Church, thou didst thus vow and profess open defiance and hostility, that this disguised Fiend shakes a chain in Hell, be his address to thee never so formal, and is now come on purpose to supplant or surprise thy constancy, to see whether thou considerest thy reputation with God or no, whether thou makest scruple of breaking vows and resolutions: and then, in stead of treating with that sin, cry out to God to defend thee against it, either to give strength, or remove the temptation; and deal honestly and sincerely with thine own Soul, betray not those helps that God thus gives thee in this exigence: and then come and tell me how it hath proved with thee. In the mean time, till thou hast made this experiment, be not too querulous of thine own weakness or the irresistableness of sin. Believe it, a few such sober trials and practisings upon anger, lust, and the like, and the benefit that would infallibly redound from thence, might bring the ancient Church-order of Episcopal Confirmation into fashion and credit again; which had it but its due ingredients and advantages restored to it, (every single Christian, come to years of knowledge and temptations, in the presence of God and Angels and fellow-Christians repeating that Vow in his own name which was made by his Proxies at the Font, and the blessings of Heaven powerfully called down by those who have a title to the promise of being thus heard) as it would by the way fully satisfy all the pretensions and arguments of the Anabaptist, so would it also be a more probable effectual restraint for sin, than those which have so solemnly decried, or but formally practised, that institution, have taken care to afford us in its stead.  
But then, 3. God is a God of resolutions, to exact performance of them. The paultring trifler in this kind hath all the vengeance of the God of Bethel belonging to him, all that pertains to the sacrilegious profaner of that Temple which himself had consecrated, the censure and reward not only of the impious, but the fools; Eccles. 5.3. When thou vowest a vow, defer not to pay; God hath no pleasure in fools: and Prov. 20.25. It is a snare to a man to devour that which is holy, to profane that heart which is once consecrated to God, and after vows to make enquiry. To doubt of the performing, falter in the execution of what is thus solemnly resolved in God's service, is the fetching the sacrifice from the Altar, and is sure to bring the coal of fire along with it, the perfectest treachery to a Soul that any sacrilegious enterprise can design it. And yet God knows how many such fools there be in the world, that solemnly resolve themselves to his service, come to the Font to make, to the Table of the Lord to repeat these Vows, and all their lives after do but busy themselves to wipe off the water of one, vomit up, disgorge the other; bequeath themselves to Heaven in the presence of Angels, and then repent of the fact, and labour all their lives long to retrieve and recover themselves back again: and the Apostle hath given those men their doom, It had been sure better for them not to have known the way of righteousness, never to have raised an expectation in Heaven that they meant any kindness to it, than thus to cheapen it, and not come to the price of a little perseverance and constancy to go through the purchase. Had they never undertaken God's business, never put in for the title of Friends and Votaries, with a Lord, I will follow thee whithersoever thou goest, they had not been perjured, though they had been profane: but now the affront is superadded to the crime, the contumely to the impiety, and all the spiritual desertion, withholding, and withdrawing of grace, and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the impossibility for such to renew or recover themselves, without some prodigy of new bounty from Heaven, (which provokers have little grounds to expect) is directly become their portion.  
I have dwelled too long on the Portal to Bethel, the general necessary Resolutions or Vows that are precursory to those other particularly qualified; I must in the last place be so just to the Text and Auditory, as to reserve a few minutes for those Vows of building and endowing a House for God, which was but a free-will-offering in Jacob, designed by him as a return of acknowledgement for God's care over him, if he shall bring him again to his father's house in peace: and so God hath a peculiar respect to such Vows beyond all others, and in that relation, in the last place, Ego Deus Bethelis, I am the God of Bethel.  
He that hath a long and a doubtful journey before him, a voyage of uncertainty and danger, and considers how little he hath of his own to contribute towards his convoy, how nothing but the benign gale from Heaven to waft him safely thither, (and such certainly is the condition of some of us here at this time) may well be allowed to call in and consult at Bethel, take directions from old Jacob here, how to set out and begin his journey; and that is with vowing a Vow unto the Lord. This, I confess, was the main of my errand, which hath been thus prepared for and prefaced unto you all this while: and there is not a more prudent at once and Christian course, that hath more of piety and stratagem in it, not a more agreeable, seasonable, proper use of the present distress, and an engagement on God to deliver us out of it, than thus to take ourselves now in the pliable season, and indent some acts of voluntary piety with Heaven, most certainly and solemnly to be paid him hereafter, whenever God shall so be with us as to return us home in peace, to restore us those halcyon days after which we are all so impatiently gasping. I say not with Jacob literally to build Houses for God, material Bethels; (to design such stately Structures in an Age of destroying, were but a Romance-project for any of us; nay, blessed be God, we need not a Solomon to erect, or Zorobabel to restore; a Prop to preserve from falling will yet serve the turn:) but from this blessed Copy every emulous, though weak, hand to transcribe somewhat at the distance and in proportion to strength: One to undertake the building one room of such an house, a private 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or oratory for God; I mean, to vow unto God the so many daily close retirements, by confession of sins and deliverances, to acknowledge in prostration of Soul (if not of body also, to bear it company) the provocations that have whet God's glittering sword against us, (every man the plague of his own heart, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the style of the ancient Liturgies, my fault, my exceeding great fault) and the fatherly goodness that shall have sheathed it again; and never to give over those constant returns of devotion (with Daniel, three? nay,) with David, seven times a day, to keep some poor kind of proportion with such a deliverance: Another, to vow the building a Porch of such an house, when God shall furnish him with materials, where the poor may have but a dining place sometimes; I mean, not the loose formal scattering of the crumbs of the table among them, but sequestering a set, and that a liberal, part of all the revenue that God shall ever bestow, or now rescue out of the devourer's hand, and provide or preserve for us, that God in his poor members may have a first-fruits, a twentieth, a tenth, a fifth of all; every man out of the good treasure of his heart, not in obedience to any prescript quotum, (I shall be sorry to wrong any man so much, as so to change it from being his perfect free-will-offering) but as out of a heart attracted by Heaven, a liberal, cheerful, heaven-like effusion; the constancy and equability of which, yea, and the performing it upon vow or promise; will yet be no blemish to it, or make it less like that of Heaven, of Divinity itself. But among all the Epitome's of this Bethel, the domicilia, little (tents rather than) houses of God, which we are thus to consecrate and vow unto him, here was one at Bethel that would never be wanting, never left out in our thriving'st sparing'st vows, I mean that pure crystal breast of Jacob's that God so delighted to dwell in, (as he was by the Poet supposed to do in poor Pyramus' cottage) that plain, honest, well-natured, undisguised heart both toward men and God, emblematically expressed by those smooth hands of Jacob, the fair open Campania of even, clear, unintricated designs, far from the Groves and Maeanders, the dark depths, the intrigues, the dexterities and subtleties and falsenesses of the Merchant-worldling. Might but this Judgement that hath preyed and gnawed so long upon the bowels of the Kingdom, but pair the heart of the Englishman into such a plain equable figure, leave never an angle or involution in it, make us but those direct-dealing honest fools that we are reproached to be, (but God knows are not guilty of that gracious Jacob-like quality;) might it but have that benign influence upon us here present; might it return us home with this one vow in every of our mouths and hearts, to be for the rest of our lives the English Nathanaels', the true Israelites, in whom there is no guile; might but this last minute of my hour make this one impression, I shall not hope on a rude multitude, but I say on my present Auditory, to be content to live and die with downright honest Jacob, thrive or perish on clear direct Israelitish principles, (which will, I doubt not, one day have the turn of thriving in this world, when every thing else hath the reproach of imprudent and improsperous, as well as unchristian, the Dove advanced, when the Serpent is a licking the dust) and with Drusus in Paterculus, in stead of the Artificer that would provide for the deep privacy, (that saevi animi indicium in the Orator) send for him that could design the diaphanous house, wherein there might be all evidence, every man thought fit to behold that, without an optic or perspective, which will, never be disguised or concealed from the eye of Heaven; might we by the help of a fast Vow now stricken, and, with the blessing of God, practised every hour of our lives after, come home to our Father's house, old honest Jacob's plain Tent, with peace and simplicity, cleanness, uncompoundedness of spirit, (a quality that would be able to commend and improve, Christianize and bless that peace to us, and make it like that of God, a true and durable one;) I should then with all cheerfulness dismiss you with old Jacob, into the hands of this God of Bethel, the God of Abraham and of Isaac and of Jacob, that owned and blessed the simplicity and fidelity, the plainness and the trustiness of those three Patriarches, before all the glorious wisdom and politics of the world: Whose sincerity and whose reward, whose uprightness and acceptation, integrity and crown, God of his infinite mercy grant us all; To whom, with the Son, etc.    

THE Necessity of the CHRISTIAN's Cleansing.  

The VI SERMON.  2 COR. VII. 1. 
Having therefore these promises (dearly Beloved) let us cleanse ourselves.  
THERE is not, I conceive, any piece of Divinity more unluckily mistaken, more inconveniently corrupted and debauched by the passions and lusts of men, made more instrumental to their foulest purposes, than that of the Promises of Christ; whether by giving them the enclosure and monopoly of our Faith, (the Commands of Christ and the threats of Christ, which have as much right to be believed as they, his Kingly and Prophetic Office, to which he was as particularly anointed as to that of our Priest, being for the most part set aside as unnecessary, and by many steps and degrees at last not only left quite out of our Faith, but withal fallen under our envy, become matter of quarrel against any that shall endeavour to obtrude them not only so impertinently, but so dangerously, either on our Gospel or on our Practice:) or whether again by persuading ourselves and others that the Promises of Christ are particular and absolute, confined to some few, and to those howsoever they be qualified; when the whole harmony and contexture of Christian doctrine proclaims directly the contrary, that they are general and conditional, a Picture that looks every man in the face that comes into the room, but cannot be imagined to eye any man else, unrestrained to all so they shall perform the condition, and an [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] those diffusive storehouses sealed up against all who do not perform it.  
Shall we therefore have the patience, and the justice, and the piety, a while to resist these strong prejudices, to rescue this sacred Theme from such misprisions, to set up the Promises of Christ in such a posture as may have the safest and kindest influence, the benignest and most auspicious aspect upon our lives, not to swell and puff up our fancies any longer, with an opinion, that we are the special Favourites to whom those Promises are unconditionally consigned, but to engage and oblige our souls to that universal cleansing that may really instate us in those Promises, either of deliverance here, or salvation eternally; that may, like the Angel to St. Peter in Prison, even to God himself, shake off those gyves and manacles which have even encumbered his Omnipotence, made it impossible for him to make good his Promises, temporal or spiritual, to such unclean uncapables as we? To this purpose there is one short word in the Text which hath a mighty importance in it, the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the [these] anext to the Promises. What's the interpretation of that you must inquire of the close of the former chapter; and that will tell you, that upon coming out from the pollutions and villainies of an impure profane Heathen world, (and such is our unregenerate estate, I would I could not say, such is the condition of many of us that most depend on God's promises) on our going out of this tainted Region, our strict separation from all the provoking sins of it, all the mercies of Heaven and (which some have a greater gust and appetite to) of earth also, are become our portion, a most liberal hospitable reception; I will receive you, and I will be a Father to all such Proselyte guests, and you shall be my sons and daughters, saith the Lord Almighty: as if his Almightiness, which is here pawned for the discharge of these promises, could not bring them down upon us, unless by this coming out of Sodom (to which this Angelical exhortation was sent to rouse us) we should render ourselves capable of them.  
In a word, the Promises here, as all other in the Gospel, are not absolute, but conditional Promises, on condition of cleansing from all impurity, and not otherwise; and if there be in the whole world an engagement to cleansing, an obligation to the practice of the most defamed purity that a profane Age can scoff or rail at, this certainly may be allowed to pass for it. Having therefore, etc.  
The words are an Exhortation to cleansing, and in them you may please to observe these three particulars: 

1. The Ground.  
2. The Address.  
3. The Exhortation itself.    
The Ground the fittest in the world for this turn when you shall consider it throughly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these Promises.  
The Address, adding somewhat of sweetness to that of rational advice, [Having these Promises, dearly beloved.]  
And the Exhortation itself, in the remainder of the words at large in the whole verse. We shall content ourselves with the contraction of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us cleanse ourselves.  
I begin with the first, The ground or foundation of the Apostle's exhortatory to cleansing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these promises. 

1. Promises.  
2. And particularly, conditional Promises.    
And yet 3 lie, more particularly, the conditional Promises of this Text, the [these Promises] as they are set down in the end of the former Chapter, are the most competent, most engaging, effectual arguments or impellents to set any Christian upon the work of Christian practice, that especially of impartial universal cleansing.  
'Twill be best demonstrated if we take them asunder, and view them in the several gradations.  
1. Promises are a very competent argument to that purpose, a bait to the most generous passion about us, our emulation or ambition, drawing us with the cords of a Man, the most rational masculine allectives, I shall add, (to an ingenuous Christian man, as that signifies neither Saint in Heaven, nor Beast on Earth, but that middle imperfect state of a Christian here) the most agreeable proper argument imaginable to set us a cleansing.  
Two other arguments there are, both very considerable, I confess.  
1. The Love (in the Moralist of Virtue, but in the Christian) of God himself; and that Love, if it be gotten into our hearts, will be very effectual toward this end; the love of God constrains us, saith the Apostle.  
2. The Fear of those threats, those formidable denunciations which the Gospel thunders out against all unmortified carnal men, that horrid representation of our even Christians God, as he is still under the Gospel, (to all unreform'd, obdurate sinners) a consuming fire; and consequently, what a direful thing it is to fall into the hands of that living God: and knowing these terrors of the Lord we persuade men, saith the same Apostle. There is some rousing oratory, some awakening rhetoric and eloquence in this also. And let me tell you, though it be but by the way, that I am not altogether of their opinion, that think these terrors of the Lord, are not fit arguments to work on regenerate men; that fear is too slavish a thing to remain in a Child of light, a Christian. I confess myself sufficiently persuaded that our Apostle made choice of no arguments, but such as were fit to be made use of by Christians, and those terrors are more than once his chosen arguments, even to those that had received the Kingdom that cannot be moved, Heb. 12.28. and are exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have grace, to make use of that precious talon received, (which supposes a gracious person) or possibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be thankful to this munificent Donour for this inestimable gift, yea, and this duty raised to the highest pitch that a Christian is capable of, to serving God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether that refer to the persons, and signify serving with all cheerfulness and alacrity and wellpleasedness, or to God, as we render it, serving him acceptably with reverence and godly fear; you have still in this Apostle these terrors immediately annexed to enforce this duty, for our God is a consuming fire. And so again you cannot but remember the advice of working, and working out salvation, and emphatically our own salvation, with fear and trembling; not only with love and faith, but peculiarly fear and trembling, this trembling fit enough to accompany the Saint to Heaven gates, to Salvation itself: and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without fear, in the 1. of Luke, which we ordinarily join with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if we were thereby obliged to serve him without fear, is in ancient Copies and Editions joined with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we being delivered without fear, (i. e. without danger) might serve him in holiness, etc. And so I think 'tis a little clear, that the fear which is so cast out by perfect love, that, as the Apostle saith, 1 John 4.18. there is no fear in love, is not the fear of God's wrath, but of temporal dangers and persecutions: For so that love to Christ, if it be perfect, such as Christ's was to us, Chap. 3.16. (and is referred to again, Chap. 4.17. that as he is, so we should be in this world) will make us content to adventure any thing for the beloved, even death itself, the most hugely vast formidable, (as 'tis there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to lay down our lives for Christ;) but sure not the displeasing of God, and torments of Hell; that were too prodigal an Alms, too wild a Romance valour, would have too much of the modern point of honour for St. John to prescribe, and so certainly is but mis-applied to this business. And so still I cannot but think it wisdom and sober piety in him that said, He would not leave his part in Hell (the benefit which he had from these terrors) for all the goods of this world; knowing how useful the flesh of the Viper was to cure his poison, the torments to check the temptations, the apprehension of the Calenture that attended to restrain from the pleasant but forbidden fruits, that were always a soliciting his senses: and she that ran about the City (that Novarnius tells us of) with the brand of fire in one hand, and a bottle of water in the other, and said, Her business was to set Heaven on fire with the one, and quench Hell-flames with the other, that there might be neither of them left, only pure love to God to move or incite her piety, had certainly a little of the flatus thus to drive her, her spleen was somewhat swollen, or distempered, or, if one may guests by her appearing in the street, she was a little too wild and aereal in her piety. But this by the way, as a concession that there is (not only Love, but) Fear also that may set men a cleansing, as well as the Promises in the Text; the denunciation of Punishments is as considerable an act of Christ's Kingly office, whereby he is to rule in our hearts by faith, as that of proposing Rewards, that other act of Regality, Rom. 13. And the truth is, all's little enough to impress the duty: and happy is he that hath this threefold cord, this threefold obligation, paternal, and both kinds of regal, each actually in force upon his Soul; and eternally happy, if either or all may effectually perform the work on him.  
But then still, if we observe distinguishingly, and exactly apply and proportion the arguments to the imperfect Christian state, you shall find that Promises are the most proper, congruous, agreeable argument, most apt and hopeful to do the deed, to have the impression upon the heart.  
Fear is an argument, but to an ingenuous nature not altogether so appropriate.  
Hope, the relative to Promises, is more generous than that, more noble, more worthy of the Christian's breast, a person of so royal an extraction.  
On the other side, the Love of God, (for his own sake) Love of his attributes and excellencies, that admirable, dazzling, amazing beauty of his Divine Essence, O! 'tis a warming grace, infinitely melting and ravishing to those that have their hearts truly possessed with it.  
But is not this, again, a little above the proportion of the imperfect, inchoate, very moderate state of the Christian in this life? is it not a little more proportionable to that of the future vision? The Christian, you know, here is made up of two Contraries, the flesh and spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, combinded and yoked together; and as the Fear may be too degenerous for the spirit, so the Love of so transcendent a spiritual object, will be far too elevated and generous for the flesh, 'tis not capable of so pure, Angelical a guest.  
This of Hope is of a middle temper, and so a little more congruous and apportioned to the middle state, more ingenuous than Fear, and not so elevated as Love. Let Hell be set open wide upon us on one side, and it is apt to swallow us up with horror and despair, and so that Fear may miscarry and ruin us: Let the transcendent Excellencies of God be let loose on us on the other side, and they swallow us up again in ecstasy and amazement. When our Saviour comes into Peter's Ship, clothed but with one ray of this infinite beauty, (the gracious miracle of the fish) poor creature! he falls down at Jesus' feet with a [depart from me, for I am a sinful man:] and the Text gives the reason, For he was astonished at such a presence of his. And you know what Moses thought of seeing God's face, ut videam & vivam! he should be never able to outlive it. And as the beholding and the presence, so the high pitch of Love let in by that beholding, fastened on the divine lustre, 'tis most-what too high for our earthly state, even for the regenerate Christian in this life. The beholding him in the reflection and the dark beholding is that which in the Apostles judgement is the richest portion we can aspire to in this life; and that is the beholding him in his graces and in his promises, as Hope is but a glimpse of Vision: and thus we cheerfully, and with delight to our very flesh, expect that glory which shall be revealed; not which is revealed already, or if it were, would burn up and calcine this flesh of ours, turn the natural into a spiritual body, could not consist with such tempered or constituted Tabernacles as now we carry about with us. And let that serve for the clearing the first step in the gradation, that Promises are a fit and proper argument to work upon our present state, to set us a purifying.  
And, O that this might be our use of Promises! no flattering ourselves into Hell with a claim of Heaven, but as a crane or engine to raise us from the depth, fetch us from the lees of sin, and, like the Sunbeams on this earth of ours, to attract and force us up toward its region of purity; that as the Philosopher in Eunapius was taller in his study, in time of speculation, than at any other time, so this meditation and study of this part of the Book of life, the Promises of Christ, might be able to raise us above our ordinary pitch or stature, to rarify, and so to cleanse. Having therefore these Promises, let, etc.  
2. Of all Promises the conditional are fittest for this turn, to oblige and engage us to purifying. 'Tis the property of conditional Promises, never to belong to any but those that perform the condition. That which Christ requires of us in the great Indenture between him and us, as the homage to be performed to him on our part, be it never so slight and inconsiderable, never so despicable a pepper-corn, so pitifully unproportionable to the great rent he might require, or to the infinite treasure of glory that he so makes over to us, that mite of obedience, of faith, of love, of purity, is yet most strictly required by Christ, even now (under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospel) to be performed to him. The mercy and the pardon and the huge moderation of that Court, though it hath mollified the strict Law into never so much Chancery, will not proceed further, and mollify obedience into libertinism: It hath treasures of mercy for those who have not obeyed the Law in the strictness of perfect un-sinning obedience; the Evangelical righteousness shall serve turn where the Legal is not to be had: but then still there must be honest punctual payment of the Evangelical; and without that, the Gospel is so far from being Gospel, message of mercy, embassy of Promises, that it is but an enhancement and accumulation of much sorer punishments on them that have sinned against that, that have not obeyed the Gospel of Christ. Our Saviour hath brought down the market, provided as easy bargains of bliss for us as could be imagined; but this being granted, you must not now fancy another farther second Saviour, that must rid you of these easy gainful tasks, which the first in mere kindness and benignity to you, hath required of you.  
Be Heaven and the vision of God never so cheap a purchase, yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Law of Faith, of Gospel, is as that of the Medes and Persians, that no unclean thing shall enter therein; and that without holiness (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text) without that sincere, though never so imperfect, sanctification, without cleansing, mortifying here, no man shall ever see the Lord. Should any boisterous, unclean, unqualified invader, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, break in on those sacred mansions, commit such riots, such burglary upon Heaven. Heaven must be unconsecrated by such violence, cease to be the Palace of God, a place of purity, or of bliss. And if this be not an argument fit to impress this duty, the necessity, but withal the ease, of the performance, the no Heaven without it hereafter, and yet the no grievance by it here, if this be not an obligation to cleansing, I know not what may be counted such. He that hath taken down all the Promises of the Gospel, as absolute, unconditionate Promises, that sees his name written indelible in the Book of life, I know not through what tube or perspective, and resolves that all the provocations and sacrileges and rebellions against Heaven, shall never be able to resist his Nativity, to disturb his horoscope, to reverse his fatal destined bliss, may well be excused, if he be not overhasty to cleanse or purify.  
'Tis an act of the most admirable power of the divine restraining, or preventing grace, that some men that do thus believe this doctrine of unconditional Promises, are yet restrained from making this so natural use of it, from running into all the riots in the world.  
And certainly, 'tis as irrefragable a convincing testimony of man's free will to evil, even after his Reason and the Spirit of God have offered him never so many arguments to the contrary, that many men which believe the conditionate Promises, do not yet set resolutely a cleansing, the obligation hereto from Reason being so direct and conclusive, that all the Devils in Hell cannot answer the force of it. Only our stupid, undisciplined, absurd, illogical hearts have the skill to avoid it, running headlong and wilfully after the old impurities, even then when they are most fully without all dubibitancy resolved, that all the joys of Heaven are forfeited by this choice.  
I have done with the second step in my gradation, the special convincing energy of the conditional promises to enforce cleansing.  
Come we now to the third and last step in the gradation, the particularity of the [these conditional promises] in this Text, Promises of God's receiving us upon our separating, his being our Father, and we His Sons and Daughters, upon our coming out, etc. in the end of the former chapter.  
God will not receive any uncleansed, polluted sinner, will not be a Father to any, be he never so importunate or confident in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will not own him to any degree of Sonship that doth not bodily set a purifying.  
'Twas a virulent objection and accusation of the Heathen Celsus against Christ, that he called all Sinners to come unto him, Publicans, Harlots, all, and had an hospitable reception for such; from whence his ignorance and malice was willing to conclude Christ's Church to be a Sanctuary for such uncleannesses, a kind of Romulus' Asylum, to be filled only with those Inhabitants which all other Religions had loathed and vomited out. And 'twas Zosimus' descant upon Constantine, that he turned Christian, because he had committed those crimes for which no other Religlon would admit expiation. But Origen in his admirable Writings against that Heathen's objections makes a distinction of Invitations; There is, saith he, the invitation of the Thief, and the invitation of the Physician: of the Thief, to get as many Companions; of the Physician, as many Patients as he can: the first to debauch the innocent, the second to recall the lapsed, to cure the diseased; the former to continue and confirm them in their former impure courses, the latter to purge out and to reform all their impurities. And the latter only was the interpretation and design of Christ's call, [that of sinners to repentance] the very language in this Text, the Come out and be ye separate, and touch not the unclean thing. And so Christianity in Zosimus' style, but another sense than what he designed it, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the strongest purgative in the world, the Angel a hastening and leading out of Sodom with an escape, fly for thy life, neither stay thou in all the plains; and then, and not till then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I will receive you.  
And so still the peculiarity of these promises, these of our being sons, or our being received, hath a most persuasive quickening force toward the duty of purifying. Will any man be content to be that abject from God, that loathed, refuse, reprobated creature, such an one that all the prayers of all the Saints on earth, intercessions and suffrages of Martyrs and Angels in heaven, yea, the very gaping wounds and vocal blood of Christ upon the Cross, I shall add, the minutely advocation and intercession of that glorified Saviour at the right hand of his Father, cannot help to any tolerable reception at God's hands? Can you have fortified yourself sufficiently against that direful voice of the Go ye Cursed into everlasting fire; and not only not God, but not the so-much-as mountains or hills willing or able to receive you into any tolerable degree of mercy, not one Lazarus with one drop to cool the tip of a flaming tongue, but only the gaping insatiable pit, that irreversible abyss of pollutions and of horror, that region of cursings and torments, of sin and flames, the only hospital to receive thee? If thou canst think comfortably of this condition, be well pleased to venture all this for the enlarging of thy carnal fruitions one minute longer, and withal disclaim the whole birthright of thy Christendom, the dignity and inheritance of sons and daughters of the Lord Almighty; if thou dost not repent of thy long, tedious, prodigal march into the Egyptian far Country only to accompany with Swine, and be fed with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which the advantages of sin are compared, (that wooden, unhealthy fruit of the Carobe, or arbour Ceratonia, as Dioscordies and Pliny describe that which we render husks in the Gospel;) if, I say, we can upon deliberation prefer this starving and pining in the Herd, before feasting and being embraced in the Father's house, this portion of Swine before that of Sons, we have then a sufficient fortification against this argument in this Text, a serious supersedeas for purifying: but upon no cheaper condition than this, can it be sued out; you must give yourselves up to the certain fire and brimstone of Sodom, if you will still continue in the impurities and burnings of Sodom; not the least gleam of hopes upon any terms but those of purifying; Whosoever hath this hope on him, the this, that is, the conditional hope of seeing there, or here of being received by God, if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hope on God, he purifies himself, saith St. John. If he do not purify, 'tis either,  
1. Not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, absolute throwing off, disclaiming all hope, perfect fury and despair; or, if he have any hopeful thought about him, 'tis  
2. None of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, none of the rationable, grounded, conditional, but a flattering, fallacious, foundationless, because unconditionate, hope, which the bigger it swells the more dangerous it proves; an Aposteme or Tympany of hope, made up either of air or putrid humour: and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like the consumptive Patient, the more he hopes the farther he is gone, the more deeply desperate is his condition.  
Or, 3. no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hope on him, on God: 'Tis a dependence on some fatal chain, (some Necromantic trick, of believing thou shalt be saved, and thou shalt be saved) nay, on Satan himself, some response from his Oracle, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that wizard flesh within us, that hath thus bewitched us to its false pleasures first, and then its fallacious hopes, the fatall'st, horrid'st condition in the world: you may excuse the Preacher and the Apostle, if it carry them both into a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an outcry of love, and pity, and desire, to prevent this unremediable ruin to which thou art posting, to catch thee when thou art nodding thus dangerously, with a most affectionate, compassionate compellation of a [dearly beloved] let us cleanse. Which brings me to the second General, the Address, adding somewhat of earnestness and somewhat of sweetness to the Exhortation, Having therefore these Promises, dearly beloved.  
The Exhortation to purifying, reforming, mortifying of sins, is an effect and expression of the greatest kindness, sincerest love, and tenderest affection imaginable. You shall see this exemplified by the most earnest Lover that ever was in the world. Will you believe the holy Ghost? Greater love than this hath no man showed, than to lay down his life for his friend. Now our Saviour you know, laid down his life (somewhat more than the life of a mere man, the life of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that divine celestial Person) on purpose to fetch back this divine, but scorned, Purity into the world again: He gave himself for us, saith St. Paul, that he might redeem us from all iniquity, and purify unto himself a peculiar people, Tit. 2. laid down his life for that only prize to which the Apostle here exhorts, this of purifying. You shall see it again, Act. 3. ult. God having raised up his Son Jesus, sent him to bless us, in-turning every one from his iniquities: This turning from iniquities, the purifying in the Text, was the prime end and design of Christ's coming into the world, of all his glorious Offices, and the exercises of them, and that the most blessed work of mercy that could ever be meant to polluted Souls; this turning is there the interpretation of his blessing of us, [to bless us in turning, etc.] 'Twere superfluous farther to assist this truth, in showing you what an act of benefaction and mercy, of charity and real blessing it is, to contribute in any the smallest manner to the mortifying of any sin in any: 'tis the rescuing him from the most noisome, miserable, putrefied, piteous condition in the world. The plagues of Egypt, the Frogs, and Flies, and Lice, and Locusts of Egypt, and the Murrain, and Death of the firstborn, were but the imperfect emblems of these unclean hated Vermin in the Soul, that devour all the fruit and corn of the land, all the Christian virtues and graces, despoil and depopulate all that is precious or valuable in it; and than what proud Pharaoh would not fall on his knees to Moses, to make use of his power with Heaven, to deliver him from such plagues as these?  
And yet to see how quite contrary 'tis ordered in the world: God is fain to send suppliants to us, that we will but be content to part with an impurity, that we will but endure so huge a blessedness. You know we are Ambassadors for Christ, and what's the nature of an Embassage? why, setting up this impure unmortifi'd sinner in a throne, (to have an Embassy addressed to him, is an argument of a Prince) and not only men, but God himself, as it were, prostrate before his footstool, the King of Heaven to this proud reigning sinner on earth, to beseech him but to part with these weapons of his hostility against God, these provoking impurities; as though God did beseech you by us, (God himself becomes the suppliant, and then we Ministers may very well be content with the employment) we pray you in Christ's stead, be ye reconciled unto God. Thus through the whole Book of Canticles, is the beloved Husband of his Church most passionately a wooing her to this duty, to this opening to him, giving him an admission, all upon this score, that he might come in to bless and purify; and O what Rhetoric is bestowed on her! far beyond the [dearly beloved] in this Text, Open to me, my love, my dove, my undefiled, my fair one: he calls her fair and undefiled on purpose that he may make her such: and O that we had but that Saviour-like passion, that blessing kindness to our own poor perishing Souls, some of those bowels of love to our own bowels! That we have not, is the greatest defect of self-love, the most contrary sin against our grand fundamental principle, that of Self-preservation, (which can combine with the devil for the undermining and ruining and subverting of whole Kingdoms, on that one commanding design of getting off the cross from off our one shoulders, on whomsoever it be laid, but cannot think fit to assist Heaven in purging out one refuse impurity out of the Soul.) Yet shall I not on such discouragements give it over as a forlorn impossible hope, but proceed one Stage farther on this errand, to the last General, the Exhortation itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let us cleanse ourselves: 1. Cleanse, 2. ourselves, 3. us ourselves: the verb is active, the pronoun reciprocal, and the verb and pronoun both plural. And so, beside the duty itself of cleansing, two Circumstances of this duty we must learn from hence; namely, 2. That it is the Christian's task upon himself, this of purifying: then, 3. That it ought to be the common united design of all Christians, the Apostle and people together, to assist one another in this work, this of purifying.  
For the first, the duty itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cleanse. This is not the actual acquiring, but the motion and proficiency and tendency toward Purity.  
And so there again you have two things: 

1. What this Purity is;  
2. What this motion toward Purity.    
The Purity is of two sorts; the first opposed to filth, the second to mixture: as the Wine is pure, both when 'tis fetched off from the lees and dregs, and when 'tis not mingled with water. In the first notion, the purifying here, is the purging out of carnality; in the second, of hypocrisy: the first is the clean heart in David; the second, the right or sincere, single or simple spirit: the first, from the filthiness of the flesh; the second, of the spirit: and you will never be prosperous Alchemists, never get the Philosopher's stone, never acquire the grand Christian hope, if you miscarry in either of these.  
The first kind of Purity again, that of the flesh, is twofold, proportionable to the two fountains and sources of carnality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lust and rage, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, infernal pair, that hath so undermined the peace of Souls and Kingdoms.  
Lust, the common parent both to all fleshly and all worldly desire, to the lust of the flesh and the lust of the eye: the lust of the flesh again, either the warm, or the moist carnality, the burnings of the incontinent, or the thirsts of the luxurious; that deluge of fire and water, that had and shall have the honour to divide betwixt them the first and second ruin of the world. And for the lust of the eye, that cold dry piece of sensuality, that strange kind of Epicurism, that mad raving passion after Stones and Minerals, the deifying of that forlorn Element, which, saith Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, could never get any Advocate to plead for it, that which struck Moses into such a passion, These people have committed a great sin, have made them gods of gold; This love of the world and things of the world, extravagant desire, hot pursuit of such cold embraces, (like the Embalmers in Herodotus, that had flames toward the chilled earth, the Carcases before them) this dry juiceless sin, is yet able to pollute and defame the Soul, as earth, you know, is as apt to foul and s222ully as any thing; covetousness is as irreconcilable with purity, as incontinence and intemperance, and all with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the these Promises in the Text.  
So, in the second place, for that of Rage, 'tis a fruitful teeming mother, which contains all the more sublimate kinds of carnality, pride, and ambition, and all the generation of those vipers, Gal. 5.20. Hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, and the like, all prime works of the flesh, verse 19 though somewhat more volatile and aerial, i. e. have more of Satan and Lucifer in them than the other. Even he that but sides in Religion, that makes that band of all charity and humility, an engine of faction or pride, that saith, I am of Paul, etc. is he not carnal? 1 Cor. 3.4. the most undoubted carnality in the world. A multitude of sins there are under this one head, able to bespot a Man, a Nation, into a Leopard; and those spots are far from being the spots of sons, reconcilable with the promises of this Text. But above all, one that pollutes in grain, that crimson die, the guilt of Blood, in which those Souls that are rolled (as every malicious, unpeaceable spirit certainly is, though he never had the courage to shed any) look so direful in God's sight, that in comparison with them, the mire and mud of the basest Swine may pass for a tolerable beauty; the blood of men, saith Psellus, yielding a fume or nidour that the Devils (and sure none, but of their complexion and diet) are fed and fattened with: and Maimonides to the same purpose, that 'tis the food of Devils; that he that can feed on it, is a guest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the table of Devils, and literally guilty of that which St. Paul mentions so sadly, 1 Cor. 10.20. I would not that ye should have fellowship with Devils, partake of that Cyclops feast prepared, like Hell, peculiarly for the Devil and his Angels, (those great abaddon's and Apollyons) and cannot without injury and riot be snatched out of his hands, be swilled and wallowed in by us; those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that were so scandalously charged on the Primitive Christians, and cost Justin Martyr and Athenagoras such Apologies) their feasting on one another's flesh: which charge should it be now resumed and brought in by Turks or Indians against us Protestants, (as they say it is, but certainly will be, when it is told in Gath and Askalon) Good God what should we do for an Apologist?  
Come we then in the last place to the last degree of Purity, that which excludes Hypocrisy or mixture, the sin which hath so died this Nation, given it an heir-apparency to all the Pharisees woes. Not only that Notion of Hypocrisy which in our ordinary speech hath ingross'd the title, the vainglorious publishing all our own acts of piety: O! that is but a puny degree of this sin; I know not whether I should not do well to give it some good words in comparison to its contrary, the desiring to appear more impure, more impious than we are, (that gross, confident, boldfaced devil, the far more dangerous of the two:) But, I say, the other more secret nice hypocrisy, the falseness to God, taking in rivals into the heart, the partial, halting, mutilate obedience, that which keeps a reserve for Satan, for Mammon, for myself, when all should be given up to God; but above all, that yet profounder piece, the Egyptian Temple, a most glorious Fabric most piteous inhabited, nothing but Cats and Crocodiles within in stead of Gods; that of the painted Sepulchre, the noisome, poisonous secrecy under the loveliest disguise, the Vault or Charnel-house of rottenness, of all the impurity in the world, (the deep-digged Golgotha and Aceldama) under the fairest and most inviting inscription; that Histrionical piece of the Beasts Tragedy, the couchaut, but ravening, Wolves under the Sheep's clothing, the God brought in for the basest services, the impurest contrivances in the world, and never pretended to, or thought on, till we had those vile employments for him: And this you will acknowledge sufficiently inconsistent with the purifying in this Text, and so with the [these Promises.]  
Having given you the severals of this Purity by the contrary branches of the Impurity, we come now to the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] the notion of cleansing or purifying, that is here so vehemently required of us: And that is not the having acquired this purity, having attained any perfection of this state in either kind; but only the being on the way, the constant motion and growth, a setting out, and progress and proficiency in it, a daily purging and rinsing of the Soul, that good innocent kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that pardonable Pharisaism of assiduous washings; a daily slaughtering of the great defilers one after another, one day of execution for Lust, another for Rage; one for the impurities of the Tongue, the oaths, the lies, the profanations, the blasphemies, the noisome unsavoury discourses, (Blessed Lord, that this might but be the day of demolishing that Babel of strange heathen languages, the least degree of which is intolerable among Christians!) another for the impurities of the Eye, and a whole Ocean of purgations little enough for that; but above all, an everyday care for the drying up the great fountain of Leprosy in the Heart. In a word, a firm ratified resolution of mortifying and crucifying, a devoting and consecrating all, and making as much speed with them as we can. To that end, though the perfect Purity be not acquired, yet must these three essays be made toward it, these three degrees of ascent and proficiency observed:  
1. Barring up the inlets, obstructing the avenues against all future break in of the great polluters, the resisting all fresh temptations, (by the remembrance how dear they have formerly cost our Souls, what floods of tears, if we have done our duty, what a whole shop of purgatives to get out one spot so contracted) but especially, stopping the recurrence of the old profane polluted habits, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cleansed swine returned to her old beloved wallowing again.  
2. Our daily, minutely recourse to that digitus Dei, finger of God, which alone, say the Jews, can cleanse Lepers, with a Lord, if thou wilt, thou canst make us clean; thou canst prepare new Jordans of Grace beyond all our Rivers of Damascus, new banks, new treasures of Purity.  
And then, 3. taking the seasonable advice of the Syrian servants, going down and washing in that Jordan, acting upon ourselves by the power of this grace, thus fitly co-operating with God to the utmost of our derivative strength; not lying like Cripples on the bank when we have a Bethesda before us, which yet will cleanse none but those that go into it. And that brings me to the former of the two circumstances (belonging to this duty) denoted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cleanse our selves, That it is the Christian's task upon himself, this of purifying; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us cleanse ourselves.  
'Tis the prerogative of the grace of Christ, that he that is vouchsafed his portion of that, is thereby thus enabled to mortify sin, and advance toward purity; and it is the duty of all that are thus vouchsafed and dignified, to make use of that strength to that end, to purify themselves. For as Aquinas observes out of Aristotle, that those things are possible for us, which are possible by our friends, so what we are enabled to do by the grace of Christ, we are able to do. He that is born of God, is born an Athleta and Victor, the whole world is but a Pygmy before him: this is the privilege of that high descent, that be he the impotentest creature in the world, considered in his natural, carnal, or moral principles, either as born of blood, or of the will of the flesh, or of the will of man, he hath yet an acquisition of a kind of omnipotence, from the derived communicated strength of Christ, as he is born of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he can do all things through Christ that strengthens him. God by his preventing and subsequent grace, works in the Christian to will and to do merely of his good pleasure of bounty; and then the exhortation belongs to that Christian, to work, and work out his own Salvation.  
And were but the care and pains employed in the using and improving those Talents which God hath given us, and calling to Heaven for supplies, which is misspent and paultred away in pleading our impotencies, and disabilities, and wants of grace, (that is, in acusing, in the old Heathen style, God's illiberal dealing with his children, charging Heaven with all our failings) we might certainly reap better fruit of our time, be fairer proficients in this art of purging; and in the mean may spend our spirits most profitably in calling and hastening one another to this so possible, and withal so necessary, task: and that is the last particular, That it ought to be the united design of all Christians, the Apostle and people together, to aid and assist one another in this work of purifying, by entreaties, by exhortations, by all the engagements of love and duty; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us cleanse ourselves.  
The work, 'tis acknowledged, though possible to be gone through with, in such a measure as shall be sure of acceptance, is yet of some more than ordinary difficulty. How long hath this poor Nation been about it? so many years in the Refiners fire, in God's furnace for purifying, worn out and rend to pieces under the Fuller's soap; and yet (God knows) as full of dross and spots as ever, the poor Leper-kingdom thrust out of the camp, (the Temple) banished from the old privileges of the Israelite, the Oracle and the service of God, God spitting in the face of it, in Moses' style, (a kind of excommunicate state;) all, on that charitable purpose, that it might be ashamed and apply itself to the Priest, to God for his purgatives; I shall add, looked upon, prayed over by that Priest so many years together; and that cure still as far from being perfected as ever, the leprosy spreading in the skin, the sins multiplying under the Priest's inspection, under God's rod; at the end of a seven years' rinsing (not with soap, but nitre) a thousand times more odious spots, more provoking sins, more hellish impurities, than before. I remember what poor Porphyry was fain to do in pursuit of purgatives, the same that Saul after the commission of his sin that rend the Kingdom from him, betake himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to magic and conjuring, make friends to the Devil to help purify him. O that we, having met with luckier prescriptions, (recipes from Heaven, that would be sure to prove successful) would not betray all, for want of applying them, that while it is called to day, while a poor spotted Kingdom lies a gasping, the benefit of the last plunge, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might not be quite let slip, that this of purifying, the only true expedient yet untried (whilst all others are experimented to be but mere Empirical state-mountebankery) might at length be thought on, prosecuted with some vigour, every man entering into the retirement of his own breast, there to search and view the spotted patient, the plague, the leprosy of his own heart! and again, every man making his arts of cure as communicative and diffusive, as charitable and Catholic as he can, that as David was ravished with joy, when they said unto him, Let us go into the house of the Lord, (that pleasant news and spectacle, a conspiration for Piety) so we for that only errand that sends us all to that house, the beginning and advancing of Purity; every man like an Israelite in his flight from Egypt, not only going out in haste, (a passover toward purity) but also despoiling his Egyptian neighbours, robbing one of his lusts, another of his detractions, one of his Atheistical oaths, another of his swinish excesses, one of his Infidel tremble and basenesses, another of his covet and ambitions, his jewels of silver, and jewels of gold, and raiments, his most valued precious sins, (the curses with which he hath clothed himself as with a garment, and which would one day, if they were not snatched from him, come like scalding water into his bowels, and oil into his bones) and so yet, if it be possible, come out a troop, a legion of naked Wrestlers, a whole shoal of candidates toward Purity. Till somewhat be done this way, more than hitherto hath been done, Peace may hover over our heads, express its willingness to light upon us; but, ad candida tecta columbae, that dove will not enter or dwell where Purity hath not prepared for her: or if she should so unlearn her own humour, 'twere danger she would turn Vulture, that most desirable blessing prove our fatal'st curse, leave us in and to a state of all impurities, to deprecate and curse those mercies that had betrayed us to such irreversible miseries. Lord, purge, Lord, cleanse us; do thou break those vessels of ours that will not be purified; cast us again into what furnace thou pleasest, that we may at length leave our dross, our filth behind us: and having used thine own methods toward this end, and purged our eyes to see that it is thou that hast thought this necessary for us, that hast of very mercy, very fidelity thus caused us to be troubled, work in us that purity here, which may make us capable of that vision, that peace, that fullness of sanctity and glory hereafter: Which God of his infinite abyss of Purity grant us all; To whom, with the Son, that Image of his Father's Purity, and the holy, sanctifying, purifying Spirit, etc.    

Christ and Barrabas.  

THE SEVENTH, Being a Lent SERMON at Oxford, A. D. 1643.  JOHN 18.40. 
Not this Man, but Barrabas.  
THIS passage of Story not unagreeable to the time (every day of Lent being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Passion-week) hath much of the present humour of the World in it, whether we consider it as an act of Censure, or as an act of Choice: both these it is here in the Jews.  
1. An Act of popular Censure, i. e. most perfect injustice, very favourable to the Robber, and very severe to Christ; Barrabas may be released, the vilest wretch in the world, one that was attached for robbery, and for insurrection, may become the people's Favourite, be pitied and pleaded for, and absolutely pardoned: that veniam corvis, the blackest Devils in Hell shall pass without any of our malice, our indignation, our animosities; but an innocent Christ, or any of his making, one that comes from Heaven to us, upon errands of holiness, of reformation, that by authority of his doctrine and example would put vice out of countenance, discover our follies, or reproach our madnesses, and in the Wiseman's phrase, upbraid our ways, and reprove our thoughts, he that hath no sins to qualify him for our acquaintance, no oaths, no ribaldry to make him good company, none of the compliances or vices of the times to commend him to our friendship, at least to our pardon, none of that new kind of popularity of being as debauched and profestly vicious as other men, shall be suspected, and feared, and hated, the most odious, unpardonable, unsufferable neighbour, grievous unto us even to behold, Wisd. 2.15. Innocence is become the most uncomely degenerous quality, virtue the most envious, censorious thing; the not being so near Hell as other men, the most ridiculous scrupulosity, and folly in the world. And the misery of it is, there is no discoursing, no reasoning this humour out of us, they had cried once before, and the crossing doth but more inflame them; the charm, that should have exorcized, doth but enrage the evil spirit, Then cried they all again, saying, Not this man, but Barrabas.  
But besides this, I told you, these words might be taken in another notion, and under that it is, that we are resolved to handle them, as an act of the Jews choice, of their absolute inconditionate decree, their loving of Barrabas, and hating of Jesus, not before they had done either good or evil, but after one had done all the evil, t'other all the good imaginable; then hating the Jacob, and loving the Esau; electing the Robber, and rejecting the Saviour; the Barrabas becomes a Barrabas indeed, according to the origination of the name, a son of a father, a beloved son in whom they are well pleased, a chosen vessel of their honour, and Christ the only refuse vessel of dishonour, the only unamiable, undesirable, formless, beautiless reprobate in the mass: Non hunc, sed Barabbam, Not this man, etc.  
In the words under the notion of the Choice, you may please to take notice of these severals: 

1. A Competition precedaneous to this Choice, presumed here, but expressed in St. Matt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which of the two will ye, etc.  
2. The Competitors, Barrabas and Christ.  
3. The choice itself, not only preferring one before tother, non hunc, sed, but 1. absolutely rejecting of one, non hunc, not this man; and then by way of necessary refuge pitching upon t'other, Non hunc sed Barabbam, Not this man, but Barrabas.    
And of these in this order.  
And First, of the first, That there is a Competition, before what the Competitors are, or what the Choice.  
1. I say that there is a Competition, a canvas, or plying, before we come to choose any thing; This is a truth most constantly observable, in all which we are most concerned in, in that transcendent interest, the business of our souls. Were there but one object represented to the faculty, one Christ, one holiness, one salvation, the receiving him would be any thing rather than Choice; Chance it might be, or Necessity it might be; Chance it might be, that such a thing had the luck to come first, to prepossess and forestall us, to get our favour when there was no body else to sue for it; and indeed, he that should be godly, or Christian on such a felicity as this, through ignorance only, or non-representation of the contrary, he that should give his voice unto Christ, because there was no body else to canvas for it, that if Mahomet had plied him first, would have had as much saith for the Koran, as he hath now for the Bible, been as zealous for a carnal, sensual, as now for a pure spiritual Paradise; he that if he had been born of Heathen Parents, or put out to nurse to an Indian, would have sucked in as much of Gentilism, as by this civil English education he hath attained to of the true Religion, that hath no supersedeas, no fortification against worshipping of Sun and Moon, posting from one Heathen Shrine (as now from one Sermon) to another, but only that Christianity bespoke him earliest, that Idolatry was not at leisure to crave his favour, when Protestancy got it; is I confess, a Christian, he may thank his Stars for it, Planetarius Sanctus, a Saint, but such an one as a Jew would have been, might he have been a Changeling stolen into that cradle, or the most barbarous China-Infidel, had he had (as he of old, fortunam Caesaris, so) fortunam Christiani, the Christians fortune to have tutored him: And so for virtue and sinlessness also, he in whom 'tis not conscience, but bashfulness, and ignorance of vice, that abstains only from uncreditable or unfashionable, from branded or difused sins, swears not, only because he hath not learned the art of it, hath not yet gotten into the Court, or into the Army, the schools where that skill is taught, the snops where those reversed thunderbolts, so tempestuously shot against Heaven, are forged, he that is no Drunkard, no Adulterer, no Malicious person, only quia nemo, because he hath no company to debauch, no strength to maintain, no injury to provoke the uncommitted sin; is all this while but a child of Fate, born under a benign Aspect, more lucky, but not more innocent, more fortunate, but not more virtuous than other men.  
Again, if there were no Competition, as it might be Chance, so it might be Necessity too; Thou art fain to be virtuous, because thou canst be nothing else, goodness must go for thy refuge, but not thy choice, were there no rival sin, no competitor lust to pretend for thee.  
'Tis therefore not only an act of wisdom, but of goodness too, observable in Gods wonderful dispensation of things under the Gospel, to leave the Christian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the confines of two most distant people, improveable into good, and capable of evil, like Erasmus' Picture at Rome, or that vulgar Lie of Mahomet's Tomb at Aleppo betwixt two Loadstones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Synesius calls it, a stake between God on one side, and all the Devils in Hell on tother, made up of a Canaanite and an Israelite, a law in the members, as well as a law in the mind, or as 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Antoninus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, persuasions in the members, many Topics of Rhetoric, many strong Allectives to evil in the lower carnal part of the man, as well as invitations and obligations to good in the upper and spiritual. Thus did God think fit to dispose it, even in Paradise itself, the flesh tempted with carnal objects, even before the first sin had disordered that flesh; A Palate for the sweetness of the Apple to please, and an eye for the beauty to invite, as well as an upper Masculine faculty, a Reason for commands to awe, and threats to deter; yea, and it seems in Heaven itself, and the Angels there, where is no flesh and blood, that officina cupidinum, shop or workhouse of desires, yet even there, is an inlet for Ambition, though not for lust, a liableness to the filthiness of the spirit, though not of the flesh, or else Lucifer had still stood Favourite, could never have forfeited that state of bliss. And so 'tis ever since in this inferior Orb of ours, Behold! I set before thee life and death, blessing and cursing, on one side all the joys of Heaven to ravish and enrap thee, the mercies of Christ to draw thee with the cords of a man, with the bands of love, to force and violence thy love by loving thee first, by setting thee a copy of that heavenly passion to transcribe, but then withal death in the other scale, death which it seems hath something amiable in it too, it would not be so courted else, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Macarius styles it, a gallantry of Hell, a purple garment of darkness, that such shoals of men, and I tremble to think and say, so large a quantity of baptised Christians are so ambitious of, sell all that's comfortable and valuable in this life, to purchase it: And were there not both these set before us by God, life on one side, and death on tother, blessing on one side, and cursing on t'other, a double canvas for thy soul, a rivalry, a competition, and somewhat on both sides amiable to somewhat in thee, life to the immortal, death to the perishing part of thee, blessing to the rational, divine, cursing to the bedlam brutish part of thee, the man of God could not go on, as he doth in that place, Deut. 30.19. therefore choose life, that thou and thy sons may live. Were there but one in our reach, 'twere necessity still, and not choice, and that most absolutely destructive of all judgement to come; Hell might be our Fate, but not our Wages, our Destiny, but not our Reward, and Heaven any thing more truly than a Crown of righteousness.  
A Piece of the Philosopher there hath been a long while in the world, that hath had a great stroke in debauching the Divine, that the Understanding doth necessarily and irresistibly move the Will, that whatever hath once passed the judicium practicum, got not only the assent of the Judgement that 'tis true, but the allowance also that 'tis good and fit to be chosen, cannot choose but be desired and prosecuted by the Will: from whence the Divine subsumes, that where Faith is once entered, though that but a Speculative (I wish it were not sometimes but a Fantastical) Faith, there Works must and will infallibly follow. I confess it were admirable news if this were true, if all that knew these things were sure to do them, if there were no such thing possible as Sin against Light, Sin against Gospel, Sin against Conscience; if the lives of Believers could not prove infidel, the actions of those that acknowledge God, that make no doubt of the truth of Christianity, could not avoid or escape being Godlike and Christian, if 'twere but a flash of S. Augustin's wit, that the wicked Infidel believes contrary to Faith, the wicked Believer lives contrary to it: There were then but one care left a Christian, to be catechised aright, which the Solifidian calls Faith; or to be confident of his own Election, which the Fiduciary calls Faith; and then Quis separabit? any thing else will be wrought in me by Christ, or that any thing else will be unnecessary to be wrought. Instead of this Pagan Principle that ties up all in the chains of inevitable Fate, if it be examined, give me leave to mention to you one Aphorism of Christian Philosophy, which is but the interpretation of the competition that now I speak of; that the Will is no more necessitated to obey the suggestions of Reason, than of the Sensual Appetite, of the upper than the lower Soul, that 'tis an indifferent middle Faculty, able to choose the evil and refuse the good, or (to satisfy the Philosopher's importunity, which resolves it impossible to choose the evil, unless under the appearance of good, you may take it in a clearer notion) able to choose the pleasant and refuse the honest, to choose the sensual carnal, and refuse the intellectual spiritual good. And that you may see the ground of this, observe that the whole Man is made up of three parts, Spirit, Soul and Body.  
1. The Body or Flesh lusting against the Spirit. And 2. the Spirit again lusting against the Flesh. Those two Extremes perfectly contrary one to the other in their appetites, and therefore called by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one the Masculine, t'other the Feminine part, one the Monarch in the Soul, t'other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Commonalty; one the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Master, t'other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Child; one the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the voice and image of God in us, t'other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bestial part; one the Man, t'other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fourfooted creatures in us. And these are contrary the one to the other, so that you cannot do, or, as the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that you do not, this is a consequent of that Contrariety, you do not the thing that you would; i. e. perhaps perfectly, purely without some tack or mixture; however I am sure, not quietly, stilly, without some opposition of the other. And then comes in in the third place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Soul, the Elective Faculty, i. e. the Will betwixt them, courted and solicited by both, as that which hath the determining casting voice; if the beast can carry it, if the sensual suggestions get the consent of the Will; obtain the embrace, have its carnal proposals yielded to; then in the Apostles phrase lust conceives, and within a while proceeds from consent to act, bringeth forth sin; but when the Spirit prevails, when the Reason, the Conscience, the God within the, is allowed to be heard, when that chaste, sober, matronly Spouse gets the embraces, the consent of the Will; then the Spirit conceives, and from thence spring all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Scripture speaks of, the fruits and productions of the Spirit. You see now the competition, the constant importunities and solicitations, the rivalry for thy soul, not an action of moment or importance in thy life, but the house is divided about it, the spirit for one way, and the flesh for another, and that that prevails, i. e. gets the Will of its side, denominates the action, and the action frequently and indulgently reiterated, denominates thee either flesh or spirit, either captive to the law of sin, or obedient to the commands and dictates of Christ, a carnal sinner, or a spiritual disciple.  
And then my brethren, by way of Use;  
1. You see the answer to that hard problem, what is the reason and ground of the infiniteness of those punishments that await sinners in another world: Here you have the oil that maintains that accursed Vestal fire, so much beyond Tulliola's or Pallas' Lamp in Licetus, burning so many Ages under ground and not consumed; I mean, this competition in this Text (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which of the two infinites will you) and that other we mentioned of life and death, blessing and cursing, set before us by God, the leaving to our option whether of the two infinites we will have; This, and nothing but this, hath made it most perfectly reasonable, that Despisers should perish eternally, that he that will contemn immortal life, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Clemens St. Paul's contemporary calls it, that eternity put into our hands by Christ, and make his deliberate covenant with death, that his immortal part may die eternally, should be thought worthy, as the Book of Wisd. hath it, to take his portion or part with it. And then,  
2. O how much the more care, and caution, and vigilance will it require at our hands, to keep guard over that one faculty, that spring of life and death, that fountain of sweet and poisonous water, that of choosing or rejecting, willing or nilling; never to dispense those favours loosely or prodigally, never to deny them rashly or unadvisedly, but upon all the mature deliberation in the world! Keep thy heart with all diligence, the heart this principle of action, keep it above all keeping, for out of it are the issues of life, Prov. 4.23. That when I would do good, evil is present with me, temptations of the carnal appetite to the contrary, it matters little, so I hold off my consent, resist their importunity; and that all the Devils in Hell are a whispering blasphemy within me, it matters as little, so I reject the suggestions; Resist, and he shall fly; that he is loose to tempt, this is my infelicity perhaps, but not my guilt, I and that mishap improved into a blessing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this tempter a kind of donative of Heaven, to busy my patience, and exercise my vigilance, to set out my Christian valour, to make me capable of the victory first, and then the crown; the nations left to prove Israel, Jud. 3.1. yea and to teach them war, verse 2. at least such as before knew nothing thereof. Only be sure that those Nations get not the upper hand; to that purpose, that they be not pampered and fed too high, till they grow petulant and unruly, that this jumentum hominis, as St. Jerom calls it, this Ass, or beast-part of the man, prove not the Rider's Master: this is the greatest danger first, and then reproach in the world, which you will more discern if you proceed from the competition to the Competitors, and consider who they are, in us spirit and flesh, God and Devil, as in the Jews Barrabas and Christ, my second particular.  
'Tis none of the least of God's mercies among his dispensations of providence, that the competition falls to be betwixt such persons so acknowledgedly distant, and hugely contrary, a Christ and a Barrabas, the one so precious, and the other so vile, the Prince of Peace, and the Author of an Insurrection, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Saviour and a Destroyer; had it been betwixt a Christ and a Nicodemus, a Carpenter's Son, and a Rabbi or Ruler in Israel, the choice might have been more difficult, or the mistake more pardonable; But so God loved the world, such were the riches of his goodness to an infatuated rebellious people, he sets before them a beautiful Christ, and an odious foil to make him more beautiful, to make it impossible for them to be so mad, as to refuse and finally to reject Christ, that was on such grounds, and in such company a suing and importuning for their favour; none but a Barrabas to pretend against him, that that notion had of him, might serve instead of the fishes gall to recover the blind Tobits sight, help the blindest natural man to discern somewhat tolerable, if not desirable in the Christ, that in so poor a choice, an undervalved, prejudged, scandalous Jesus might have leave to be considered, and owe a preferment ali●nis vitiis to the faults of the other, though not virtutibus suis to any thing amiable or esteemable in himself. The same oeconomy you may generally observe even from the first of Paradise to this day; When our first Parents were the prize, the Competitors were of somewhat a distant making, God and the Serpent, not the King of Heaven and one of his chief Courtiers, God and an Archangel of light, but God and a damned Spirit, a black Prince, and he but in very homely disguise, but of a Serpent, which though he were then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Cedrenus out of some of the Ancients will have it, somewhat a taller and goodlier creature, than now the Serpent is, that his Legs be cut off, yet the Text saith, a beast for all that, I and that beast branded for craft, infamous for the subtlest creature, and so not likely to prove the most honest and solicitous of their good; and this cunning Pytho had made friends to speak, contrary to his kind, there was sure some sorcery in that; and all this, one would think, was enough to have added authority to God by such a prejudged Competitor. And just so was it to the Israelites at their coming out of Egypt, God and a cruel Pharaoh, a Deliverer and a Tyrant, one to have them Slaves in Egypt, t'other to have them Princes in Canaan; a sufficient inequality betwixt the Pretenders, that it might be impossible for any to prefer the Onions and the Garlic, before the Manna and the Kingdom. After, 'twas betwixt God and a golden Calf, a Calf still, no very honourable creature, though 'twere of gold: and anon, betwixt God and a brazen Serpent, Serpent and brazen too, neither form, nor metal to commend it; and all along through the heathen world, the competition was yet more unequal, betwixt the God of Heaven, and Wood and Stone of the Earth, the most glorious Creator, and vilest Creature, nay the piece of Wood, as the Prophet sets it, that was not fit for any use, not so much as to be burnt, the very refuse of the refuse, is the thing the Idol was made of, and none but that Idol thought fit to be a Competitor with God for the adoration. If you look back to Judaea again, at the time of the great competition for the hearts of Israel betwixt Rehoboam and Jeroboam, it was still of the same making, betwixt a King's son, and a Servant, a right Heir and a cunning Seducer, a kind of Serpent again; yes, and betwixt the glorious Temple of Jerusalem on one side, and the upstart Dan and Bethel on tother; the high Priest on one side, and the basest of the People on the other, betwixt the Calves at that Dan, and the Cherubims at that Jerusalem; and so still there was advantage enough, one would think, on God's side, against such Competitors. And if we look now abroad into the most idolised adored Diana's, the sins that get all the custom away from Christ, the only rivals with him for our souls, we shall find them but little advanced above that old pitch, little lovelier than the Serpent, just such are our crafts, our unsanctified counsels, our wily artifices, that have nothing but Serpent in their composition; little honourabler than the Calf, just such are our Gods of gold, which I cannot mention, but in Moses passion, O these people have committed a great sin, have made them Gods of gold! all piety transformed and contracted into the worship of that one shrine, our gain the only godliness we can hear of: and then a multitude more, of a yet viler making, fit only for a competition with that knotty refuse piece of wood of which the Idol was made: the more shame, they should outvie a most glorious God, a Christ, that if he had nothing in his life amiable, yet hath died for us, and so hath dearly purchased a title to our love, yea and a blessed Spirit, come down on purpose to sublime our judicative faculty, to convince the world of the unreasonableness of sin; yea, and a poor thirsty panting soul (which hath some reason to expect kindness from us) a heaven and an immortal bliss.  
Consider but a few of that glittering train of reigning sins in this our Land, in this my Auditory, and be astonished, O Earth, that they should ever be received in competition with Christ. The oaths, that all the importunity of our weekly Sermons turned into Satyrs against that sin, cannot either steal or beg from us, what gain or profit do they afford us? which of our senses do they entertain, which of our faculties do they court? an empty, profitless, temptationless sin, sensuality only to the devil-part in us, fumed out of hell into our mouths in a kind of hypochondriacal fit, an affront to that strict command of Christ, his ego autem to his Disciples, but I say unto you, Christians, swear not at all: the best quality that it can pretend to, is that that Hierocles of old mentions with indignation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fill up the vacuities of the speech, to express and man a rage, i. e. to act a mad man the more perfectly. And of him that hath in his time sworn over all the hairs of his head, I would still ask but this one question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what fruit had he then of this sin, (then, when it was full in his mouth, a swelling his cheeks) whereof he is now ashamed, cannot choose but blush, his ears glow, or be in some pain till I have done speaking of it: and yet beyond this, the end of those things is death, a several fiend in hell most sadly to come, the payment of every of those gainless oaths. It were but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or cold address to this kind of sinner, to bespeak in that of expostulating stile; what advantageth it, to gain the whole world, and lose his own soul? 'twere more to his purpose to demand, what advantageth it him to gain not one atom, or most diminutive part of the world, not the least acquisition of any thing desirable even to the carnal man, satisfactory to any part of his appetite, save that in a manner Platonic, designless love of sinning, and ruining his own soul, and yet to do that as sure, as if he had Satan's totum hoc, his whole Exchequer of wealth and honour in exchange for it? I shall rather add, what shall that man give in exchange for his soul to get it back again, which he hath parted with so cheap without any barter, sold it for nought and taken no money for it, in the Psalmists phrase, and now cannot redeem it with all his patrimony? 'Twould grieve one, I confess, that did but weigh this sin in this balance, and observe the Tekel in the wall over against it, how light and kexy and impertinent a sin this is, to hear that any body should be damned for it in another world, part with such treasures for such trifles, make such African voyages, carry out the substantial commodities of a good land, and return with a freight of toys or monsters, pay so hugely dear for such perfect nothings; and yet 'twould grieve one more, that this sin should glitter in a Protestant Court, become part of the gallantry and civility of the place, I and defame and curse our Armies, that the improsperousness, ruin, perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a whole Kingdom should be imputable to one such sin, and all our prayers to Heaven for you, be outsounded and drowned with that most contrary eloquence. 'Twere the Justest thing in the world, that he, that upon my present instance, (this more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, second admonition) will not now vow to part for ever with this one sin, so threatful to his Sovereign, his Country, his own Soul, to the hosts gone forth against the enemy, to all that is or should be precious to him, and so absolutely gainless to himself in his vilest capacity, even as a sensual brute, should never be admitted within these doors again, never be preached to more, never be considered as a Christian so much as in profession, that will part with his true Christ or Jesus, rather than with the Names of them to blaspheme by; That he should be delivered up to Satan, as the primitive Offenders were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be corporally tormented by him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the tearing that foul tongue, that noisome piece of flesh out of his mouth, that by that means at least, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he may be disciplined or taught not to blaspheme.  
Will you look into another sin (a time of humiliation may be an excuse for the digression) that of uncleanness, whether of the eye, the libidinous look, that men are so hardly persuaded to believe to be a sin, (i. e. in effect, that Christ forbade any thing under that phrase of looking in a Woman to lust) or whether that of the tongue that oris stuprum, unsavoury discourse, rotten, putrid, noisome conversation, which makes it so absurd for that man ever to pray, (to bless God in the Church, with that part that was so polluted in the Chamber) or whether the grosser sin, the making the members of Christ members of a Harlot, (meant by the Apostle as an huge expression, members of a Swine, a Toad, had been nothing to it) what is this, but a Barrabas still, a Robber in competition with Christ for that body, which is, saith the Apostle, for the Lord, and not for fornication, 1 Cor. 6.13. A vile infamous crime, that stays not, for the most part, for its hell, its punishment in another world, meets with its Limbo, its Tophet here, torments and curses enough in this life, if they might have leave to be considered.  
'Tis worth observing in the New Testament, that the Name of Idolatry, not often mentioned there, doth most times very probably denote this sin of uncleanness or carnality; the observation might be made good at large, if 'twere now seasonable; and I would to God my auditory would be persuaded, thus to keep themselves from Idols, to fly from this kind of Idolatry, that men's natures have a thousand times more temptations to, than that other sin that bears the envy of all our misery, the Idolatry that the sacrilegious so declaim at: believe me, there is not a sin more incompetible with the Gospel-mercy, a more unreconcilable rival of all godliness, a greater waster of conscience, griever and quencher of the Spirit, a more perfect piece of Atheism, and Heathenism, be it the fairest outside Christian; nor withal, a greater blasting and curse to a Nation, an Army, a Garrison town, than the permission of this one sin, the voice of it crying to Heaven, as loud as Sodom, for fire from Heaven, for judgement upon the place. Remember the fierce judgement in Shittim, Numb. 25. upon the people's joining to Baal Peor, that filthy heathenish Idol, expounded ver. 1. by committing whoredom with the daughters of Moab; the heads of the people, remember that, the heads of the people, the principal men in Israel, either because they were most guilty, or because the matter required such a● expiation, must be hanged up against the Sun, that the anger of the Lord might be turned away from Israel, (and I believe 'twould pose a man to give any reason why this sin (of adultery at least) in this Land, as well as stealing of a trifle, should not be awarded in the style of that text with hanging up against the Sun) and the command there, is to them in place of Judicature to see the execution of the Law against them, Slay you every one his men, ver. 5. But this is a Judaical outdated punishment among us, and it hath been the cunning of Satan that it should be so, who having prospered so far for his Clients, would not be quiet till he had gotten all kind of restraint or discouragement of this sin to be so too, till he had made the foulest incest a far cheaper sin and safer possession, than the practice of some Christian virtues; nay, which is observable to the lasting shame of this Land, till the injured man thus despoiled and robbed by the Adulterer, be made; by a kind of national custom, the only infamous person, and the Barrabas that robbed him, punished only with that curse in the Gospel, of having all men speak well of him. O what is this, but as the Psalmist saith, to bless them whom God abhors, or as the Prophet, Mal. 3.14. And now we call the proud, happy; and they that work wickedness, are set up! Believe it, one or two such ponderous guilts as these, are able to keep the justest cause from buoying up itself, and our ferventest prayers from their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from working any saving miracles upon a Land.  
I wish there were now no more Barabbas' amongst us, a canvasing against Christ, but I must not flatter you with so short a catalogue; Look on your indevotion, that heartless zealless behaviour in this very house of God. Your Hearing, which is mostly the fairest part of you, what is it but as of a Rhetor at a Desk, to commend or dislike, the same which you have as well for the Stage as the Pulpit, a Plaudite or an Hiss; and for that other of Prayer, though it be for those blessings of peace, of safety, the Shalom that many men have more devotion for, than that other great sense of that word, the salvation of their souls, and which ardent prayer is the only means to bring down upon us; yet what cold addresses, what wandering eyes and thoughts, what irreverent negligent motions, what yawning instead of sighing out our parts of it, what absolute indifference, if God will take our own witness, whether we be heard or no? This want of ardency in us, this no-fire on our Altar of Incense, is certainly the thing that hath provoked God to deliver up our Liturgy to Satan, to oppose and malign, to calumniate and defame as at this day; the Lord pardon us our part of this sin. This is the preferring of Barrabas, a Robber, a Devil perhaps, that steals away our hearts from Christ, even when we are in closest converse with him. As for fasting, what is that but an empty, formal, unsignificant name? The scorn of the Pharisees twice a week, hath quite driven it out of our Calendar. O consider this, and but once more consider; Look on the Sermon in the Mount, the several graces and duties that there make up the Christian somewhat above the pitch of a Scribe or Pharisee, and then every of the contrary vices, nay the very Jewish or Heathen, the moral or natural man's virtues, that come short of that high Philosophy, are every one, the Barrabas in the Text, directly this Jewish choice; He that cannot forgive an enemy, bless him, pray for him, heap all the hot burning coals of Charity upon his head, and melt him by that artifice, rather than break him, ruin him, damn him by any other, what doth he but prefer his own revengeful lust, that hellish piece of sensuality, that food for the Wolf, the Vulture, the Salamander, the Devil in him, directly before the commands, not only counsels of Christ? and so Non hunc, sed Barabbam, a Barrabas is still the Choice, and the Christ the reprobate still; which brings me to the third particular, the Choice itself, not only preferring one before tother, but 1. absolutely rejecting of one: and then 2. ad evitandum vacuum, to fill up the vacuity, pitching upon t'other, non, sed, not this, but, etc.  
And 1. absolutely not this, a downright reiterated nolumus hunc, most vehement dislikes to Christ assoon as ever he is mentioned: the Jews had particular quarrels to him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were many times scandalised at him, but not they only, but it seems, we Gentiles too, the natural man receives not the things of the Spirit, whether the graces or the promises, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he receives them not, not only that he cannot attain to them, for that is said in the latter words, neither can he know them, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he receives them not, will not accept them when they are offered, for they are foolishness to him, not worth taking up in the streets, he cannot stoop to such trifles; and in another place, the same Apostle saith it of Christ crucified, To the Jews a stumbling block, and to the Gentiles foolishness; the things of the spirit are foolishness, and the Christ foolishness too, we not only not choose him, when any other comes in competition with him, but not take him, when none; An antipathy to Christ as Christ, an absolute aversation, rejection of such merchandise, though there were no price to be paid for them. This is a Mystery of hell, let us view it a while, and to that end consider Christ, in the two main parts of him, in which he shines most illustrious towards us, His graces and his promises, the diet all the year long for his servants, and the wages at the end of his service; the viaticum he affords in the voyage, and the reward in the haven.  
For the former of these, for grace, the Bridegroom's feast, Luke 14. which so many were bid to, see there what difficulty there is, to bring men to it, not one comes on the first invitation, though it seems all were really expected, and the entertainment provided; when all is ready, the servants are again sent out to tell them, they are stayed for, and the issue is, they all with one consent began to make excuses; the feast was ready, grace ready to be spoiled for want of guests, and yet neither civility, nor pity, nor common gratitude can work upon them, or extort the acceptance of such a donative; The Field, the Oxen, the Wife, are like the Barrabas here, not the reasons but excuses of their contempt, pretences only and opportunities of getting off more cleanly, more handsomely from Christ; and if you mark it, so it is. There's nothing that we have learned so perfect from Adam, as that art of excuses; and withal, nothing that we so vehemently desire to be excused from, as the power of grace, when it makes toward our souls, when by the preaching of the word powerfully applied, with an [Awake thou that sleepest, and arise from the dead] and [O consider this, ye that forget God, lest he tear you in pieces] and [Behold ye despisers, and wonder, and perish:] when by ●●e message of that Angel come up close to us, the Holy Ghost begins to overshadow and beget Christ in us, that procreative light of Heaven darting its beams, and those attended with some conceptions of holiness in a carnal breast, O how uneasy we are, how encumbered, till we can get rid of this burden, like so many Harlots that live by the trade of not-conceiving, or when that will not be done, force an abortion if it be possible; we must be excused from that austerity, we are impatient of being so attenuated, and spiritualised, wrecked, though it be but from our lees; the last flash of the candle, pangs of the expiring soul, are time enough for this bearing fruit unto God. Lord make us chaste, make us sober, make us humble, then, let me die the death of the righteous, and my last end be like his, let me have a shower of sanctity, a Clinics baptism, some good wholesome wishes or ejaculations to bathe me before my last journey, an Elias' fiery Chariot of zeal then to hurry me to Heaven, sed noli m●dò, Lord none of this purity yet, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Eunapius, the danger of being all soul, all holiness all heavenly mindedness so early, is a sad frightful thing for a young Courtier, a young Soldier, a young Academic, for any that are under the age, or not come to the infirmities of the Clinics in the Primitive Church, (those that would not be Baptised till they were ready to die, and so were literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, baptised for dead, then, and not till then, desired to be baptised.) Holiness is a dull melancholy thing, fit only for a hypocondriac to be entertained with. Thus when the crest-faln Israelites were to be redeemed from an Egypt to a Canaan, they cry out upon Moses and Aaron, Exod. 5. chide with their Saviour's, abomine their Deliverers; thus the harassed degenerous emasculate slave is offended with a Jubilee, a manumission, servitude is his sensuality, he will not go out free, brings his ear to his Master and desires to be bored thorough it, that he may be a slave for ever. Once more, thus the man possessed with no less than a legion of Devils, casting him sometime into the fire, sometime into the water, tearing him till he foameth again, is passionately fallen in love with that legion, hath not the patience to be rid of these Devils; when Christ comes to cast them out, he is most out of charity with that Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what have I to do with thee? not thou Devil, that hast tormented me all this while, but thou Jesus the eternal Son, or thou piety the precious grace of God, art thou come to torment, i. e. to sanctify or dispossess me before my time? torment me by delivering me from the Tormentor, disease by curing, poison me by thy balm or balsam, wound me by thy mollifying plasters, condemn me to Hell by bringing me into a sight of Heaven? thus when the Beloved comes and knocks at the door of the espoused soul, Open to me my sister, my love, and there waits without doors most unseasonably and beyond all patience, till his head be filled with the dew, and his locks with the drops of the night, all the answer that is to be had, is no more but this, I have put off my coat, how can I put it on? I have washed my feet, how shall I defile them? I have put off righteousness like a garment, denudated myself of all that looks like holiness, and all the woo of the true-beloved, cannot give me patience to put it on again, I have washed my feet in m●e or ink, douzed my carnal affections in all the vileness of the world, and how shall I defile them with grace, pollute them with chastity, defame or profane them with any thoughts of holiness? thus doth the swine wash herself in the mire, and he that comes to cleanse, defiles her; the linner never so well pleased, as when he is given up to all vile affections, the offers of Christ, the importunities of grace, go for the only oppression, and usurpation, and tyranny in the world, and so non hunc, not this man, not Christ, as Christ signifies grace, that inchoation of sanctity, that he came to bring among us.  
And non hunc again, as that signifies the promises which Christ brought with him, though those promises be of all that is valuable to immortal souls, of nothing but Heaven and bliss, non hunc, none of Christ when he comes but a Herald of these. For even against this, we have two dislikes:  
1. This bliss is of a new spiritual making, (and that is one reason why we despise the Promises) consists in the vision of God, contemplation of heavenly excellencies, nothing of the Turkish carnal Paradise in it, nothing that this flesh and blood, the habitual sinner can tell what to make of. I remember Philoponus his conceit, that to have a right apprehension of God, 'twas necessary to study the Mathematics. 
Praefat. in lib. de an.  Men naturally cannot understand any thing but by phantasms, and those still mixing in the contemplation of God, make men fancy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with matter and corpulency; and the Mathematics are a necessary means to help us to abstract from that. I would to God we had some such engine, or crane, or pulley to elevate our fancies, to make it possible to think any thing pleasure which is not corpulent and carnal. A madness, believe it, that we wrong the Epicureans, to think any of that ancient Sect was ever guilty of it: No, they could please themselves with spiritual beauty, as far as they apprehended there was any; witness Epicurus himself, who though he were under those pains of Strangury and Dysentery that were not capable of increase, of which, it seems by Laertius, he died, yet, saith he, in his Will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Laert. l. 10. p. 721.  the joy of his Soul was able to hold out against all these: Only the Mahometan, and the carnal Christian, is the true Epicurean swine that Horace prophesied of, that can find no pleasure, but in the mire and dunghill, and that's one main reason of the non hunc, as he refers to promises; because they are celestial invisible felicities, that he cannot find any juice or taste in.  
But besides that, there is another reason of it, another objection the carnal Jew-Christian hath to those promises, because indeed they are but promises, because of the futurity of them; he is a man of sense, and not of faith, filius hujus seculi, all for present possessions, nothing for advouzons and reversions. Ephraim is like the Heifer, saith the Prophet, that loveth to tread out the corn, the reason of that love was, because of that law, that the mouth of the Ox or Heifer must not be muzzled at that time; she is allowed to eat at the instant that she doth the work, is not put off to so long a date, so tedious an expectation of sweeting here, and being fed and rewarded in another life, and that made Ephraim love to toil so well. A little present payment will go further with her, than the richest most glorious futurity. Poor unbiased creatures▪ who cannot see a hand-breadth before us, like Socinus, huge enemies of Prescience, will not allow it possible for God himself to see any future, farther than he hath decreed and determined it. For God to know, or us to believe any thing but what is before us, is a prodigy that carnal reason cannot consent to; and so you see the grounds of the [non hunc] the no Christ absolutely at a venture, because there is nothing in him to be esteemed, neither form, nor comeliness, no carnal or present beauty, that we should desire him, Isa. 53.2. and therefore it follows, he is despised and rejected of men: non hunc, not this man.  
But then this is not all; The disaffection to Christ is so great, that rather than have him, the Barrabas shall be released: this, you are mistaken, if you think any large expression to Barrabas, they could value their own lives better, than to desire impunity for murderers. The short is, they are so bend against Christ, that seeing there is a necessity of choosing one for release, of sacrificing some part of their malice and revenge to their present festivity, they will part with any the most reasonable part of it, rather than that was pitched on Christ. Barrabas was a notorious Prisoner, one that had troubled the whole City, and every man's appetite was up to have Barrabas crucified; and yet, rather than Jesus shall live, Barrabas shall not be crucified; more insurrections, more blood, more seditions, more any thing, rather than be in danger to have Christ for their King. You may see it in Saint Peter's meditation upon that part of the story, Acts 3.14. But ye denied the holy One, and the just, and desired a Murderer to be given unto you, and killed the Prince of life: the holy One, the just, the Prince of life, holiness, justice, life itself, are things not to be endured, to be hunted, pursued, driven out of the world, and in comparison with them, the Murderer turns Saint, the most abhorred sins shall pass for most desirable rarities, Apollyon the only friend, and Hell itself the vastest preferment.  
You see from hence, that we may draw toward a conclusion, what hath helped Barrabas to his favour, what 'tis that hath brought most of the sins of the world into fashion among men: not any things esteemable or desirable in themselves, no not so much as to flesh and blood, till a habit and custom hath smoothed them to our throats, sweetened them to our palates, disguised their horror, and given us some tolerable pleasure in them. Believe it, there are few sins, but ingenuous nature, when once the fury of youth is over, hath sufficient dislikes unto, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the light of natural conscience, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Hierocles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Arrians style, that oath or promise, that sacrament in the mother's womb that every man takes to God, when he hath first leave to become a man, can help us to hate them perfectly. Extemplo quodcunque malum committitur, ipsi displicet: that one auxiliary in our breasts, is abundantly able to fortify against them, so far, that the man shall say really and in sobriety, he hath no pleasure in them; but then, in many others there is a keen tooth, a stinging tail over and above the no pleasure, many tormina and twinges superadded, the Drunkard that follows that trade of Bestiality most close, finds it a very painful joyless calling; I will reveal this secret of his confession, though he fall into it oft, he hath no pleasure in it, no joy in those daily vomits, were they not Physic against something else, against that burden of time that lies so unsupportable upon his hands, against Melancholy, against pangs and twinges of conscience, like Cain's building of Cities, and his children's inventing of Music, that the noise of the Hammers and the melody of the Instruments might out-sound the din within him, or at least to take up quarter before Christ, to help stop the ear from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that still whispering trumpet in Appian, fit for the secret invasion of the soul, to keep him from the pain, or perhaps the reproach of being too precise: and most other sins are of the like making, we fly to them as to our refuge to save us from Christ, as the horns of our Altar to keep us from that Goel which we dread, as the Revenger of blood, our only enemy and persecutor in the world. 'Tis not any prime quality, any special excellence we find in our carnal entertainments, (those not only vanities but vexations, not only unsatisfying but wounding acquisitions, those gainless torments, those painted flies, with barbed hooks under them) that makes us so passionately dote upon them, (the Jews were not in love with Barrabas) but only our prejudices to Christ, our vehement dislikes to holiness, our impatience of any thing that may do us good, our league with perdition, our covenant with death, our zeal to Hell, and absolute resolvedness to be miserable eternally.  
Such malice hath every sinner to his own soul, such hating to be reform, that the painful'st uneasiest sin, the most prodigal expenceful lust, a very Sodom of filth and burning, not only the sins of Sodom, but the fire and brimstone reigned down and mixed with the sins, gotten into their composition, shall be abundant pleasure and Epicurism to him, that hath found no other to stay his appetite. I appeal to your consciences, whether many of you have not suffered more hardship in Satan's service, than any man hath in Gods? whether your very sins have not cost you dearer, than every any Martyr paid to get to Heaven? Tell me, hath not your lusts had Martyrs of you, many passed thorough the fire to Moloch? hath not your ambition had Martyrs of you, many a base submission, a toilsome pluck, a climbing or crawling up that hill of honour? Believe it, the Poet jeered you in that not truth but irony, that sarcasm and bitter taunt against you, Facilis descensus Averni, the descent to Hell is an easy passage; If he spoke what he thought, I am confident you can give him the lie, produce yourselves so many visible demonstrations of the contrary truth, that you can show him by your scars as 'twere by the Halfmoon in your Breasts, what a tyrannical Turkish taskmaster Satan hath been to you. 'Tis an ordinary passage in the story of Julian, that when he received his death's wound, he fell a railing at Christ; but Philostorgius seems to rectify the story, tells us, it was his own Gods, i. e. Devils, that he railed at, that he took his blood in his hand out of his wound, and cast it against the Sun, his deified Idol, with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be thou satisfied; yea, and called the rest of his many Gods, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (so the Manuscript hath it) evil and execrable persons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cursing and declaiming at his own Gods, and not at Christ: the application is plain, the Devil he is the bloody Master, his is the course service, and sad wages, not Christ's; none is so fit to be cursed by his own Clients, as that Prince of darkness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Monarch ruler of this Age of ours. I have reason to believe, there are no fitter Judges to appeal to in this particular, than my present Auditory. 'Twas a French Friars conceit, that Courtiers were of all men the likeliest to bear him company to his Covent, not only fittest, but likeliest to forsake the world, and turn Penitentiaries: He judged it, because such an one of all others, had most reason to be displeased with the pleasures of the world, he hath seen to the bottom of sensual delights, found the emptiness and torments of those things, which the distance and ignorance, that other men are kept at, makes them behold with reverence and appetite; the Courtier hath made the experiment, and sees how strangely the world is mistaken in its admired delights, and with Solomon, after a glut of vexatious nothings, is now fit to turn Ecclesiastes, or Preacher. I wish you would be but at so much leisure, as to think of the Friars meditation, that you would try what mortifying Sermons you could make out of your own observations, concerning the vanity of sensual miscalled pleasures. I am confident, you would be very eloquent, able to outpreach all the Orators you ever heard from the Pulpit, to write more pathetical descriptions of the madness of a carnal life, than from any more innocent Speculator could be hoped for. That you may begin that useful, edifying, lasting Sermon, I shall close up mine, having at length run thorough the particulars of my Text, showed you yourselves in the Jewish glass, if it were possible to put you out of countenance, to shake you out of all tolerable good opinion of yourselves: And now let every man go home with a [tu es homo] he is the very Jew I have preached of all this while.  
O that he would think fit to hate that Jew, humble him, labour his conversion, bring him down into the dust, if so be there may yet be hope: And that God that can bring from the dust of death again, open this door to us, a forlorn destitute people! so shall we see and praise the power and seasonable bounty of our Deliverer, and ascribe unto him (as our only tribute) the honour, the glory, the power, the praise, the might, the majesty, the dominion, which through all Ages of the world have been given to him that sitteth on the Throne, to the holy Spirit, and to the Lamb for ever more. Amen.    

Saint PAVL's Sermon to FELIX.  

THE EIGHTH, Being a Lent SERMON at Oxford, A. D. 1645.  ACTS 24.25. 
And as he reasoned of righteousness, and temperance, and judgement to come, Felix trembled.  
THE Words are the Notes taken from a Sermon of St. Paul's; And the success it met with among the Auditors, the trembling of one heathen Officer that was at it, is entirely the consideration that commended it to me at this time, in hope it might help to perform that strange work, beget a spiritual palsy or soul-quake in the Christian sinner, that wor●er kind of Heathen, at the repetition.  
There's matter enough, God knows, of trembling abroad, (though there were never a judgement to come) to put us all into Belshazzars paralytic posture (the countenance changed, the thoughts troubled, the joints or the loins loosed, and the knees smiting against one another) and we bear it with a strange constancy, continue still in as perfect an unconcerned tranquillity, as if 'twere but a Scene, a Romance, a News from Germany all this while; the Ionas that is gone down to sleep in the sides of the Ship, and is the cause of all this tempest, must not be awaked after all these billows, our lethargic habits of sin not disturbed, only a few cowardly Mariners may be allowed to pray every man to his God, and that's the utmost that all these prodigies of vengeance can extort from us.  
You will therefore give me leave to count it a prize, that I have here found a clap of thunder, that could awake somebody, a Sermon that set one Felix a trembling; I should be too happy, if the repeating of it, might have the same effect on any here present. And as he reasoned of, etc.  
In the Words I shall but observe,  
1. The matter of St. Paul's Sermon, righteousness and temperance, and judgement to come.  
And 2. the form of it by way of reasoning. As for the trembling, that must be God's work on you, while I treat of these.  
The matter I must consider, 1. Absolutely; then, as it is here clothed in a double relation, 1. To the Text on which 'twas preached, and that you shall see in the verse precedent, to be the Faith of Christ. 2. In relation to the prime Auditor, Felix, whether as an Officer of Caesar's, or as a Heathen, or as one peculiarly guilty of these sins to which the discourse is accommodated.  
I begin first with the matter, considered absolutely, righteousness, etc.  
Three grand particulars, which though they are Common places and vulgar themes, may yet have leave to give you divertisements awhile.  
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether justice, or righteousness in the front, (if you had the Father's wish, to see and hear S. Paul in the Pulpit, a pressing at large what you have here only in brachygraphy) would look very sternly upon the most unrighteous oppressions of the many; that trade of subtlety and intricacy, that hath gotten the enclosure of all not only the wealth and greatness of the world, but of the credit also, the reputation of wisdom, yea and of virtue too; the only honourable handsome quality, that all our respects and estimations are paid to; that new body of morality, that instead of the old out-dated despised rules of justice and uprightness, hath set up that one beloved law of self-preservation, (that other Antipheron in the Rhetorics, that always seeth his own picture before him, and if health, or security may be acquired, can say to himself, as Paracelsus to his scrupulous Patient, if the cure be wrought, what matter is it whether it be by God, or the Devil?) in stead of the comfort of a pure immaculate conscience, the pleasure of satisfaction of having outwitted and overreached our Brethren; the joy and ravishment, the high taste and sensuality, as it were, of an indirect action, being to him far above the advantage and gain of it; and either of them able to outweigh the mystery of Godliness, the (whether conscience, or) reward of blameless souls.  
O! 'tis a fatal character of an accursed rebellious people, when in the Prophet's stile, he that abstaineth from evil, maketh himself a prey, when all those generous Christian virtues of meekness, and innocence, and charity, and not retaliating to enemies, shall become both undoing and scandalous qualities, a lawful prize for every Harpy to seize on, and ex abundanti, over and above, matter of contumely and reproach to any that shall have so learned to be fools of Christ.  
And it were a glorious and a royal design, worthy the gallantry of this Congregation, and that which would bring Christianity into some credit in the heathen world, would give us more hope of Proselytes from thence, than the Apostle of the Indies (Xaverius with his double Gospel, one of Christ, the other of Saint Peter) ever brought back his Masters; if sincerity, and uprightness, and dovelike innocence (those good natured rarities that our Saviour could not behold without loving the owner of them, although he were no Christian, Mar. 10.21.) might be brought in fashion in a Court, or Kingdom; if oppression and the grosser acts of piracy might be driven out like Wolves, and Bears, and beasts of prey; and disguises, and crafts, and cheats, and all kind of artifices and stratagems, have as many names of vermin allotted to them, and all in one herd pursued, and hounded out of the world; if the examples of a Jacob, a David, a Nathaniel, a Christ, might be permitted to rescue the guileless hearts and lips (at least) from reproach, and scorn, if not from the Vultures talons, if it might be esteemed but as infamous and vile to act, as 'tis to suffer injuries, as ungentiemanly a thing to thrive by fraud, as to perish by good conscience. And till this be set afoot among us (this that an heathen Socrates would, if he were alive again, venture another martyrdom to replant among his Athenians) may this first point of St. Paul's Sermon be for ever a ringing in your ears, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of righteousness, and a thundering judgement to come, for all those that are not edified by that doctrine.  
2. For Temperance, or, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both here and 
* 1 Cor. 9.25. & Ignat. ad Philip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of men and women.  elsewhere, more properly signifies, Continence, and command of passions and lusts, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mastery over a man's self: One cannot, in charity to Christendom, but stay upon it awhile, and recommend it to men's favour, so far at the least, that it may find the ordinary justice, to be preferred (in their judgements, if not their passions) before bestiality and villainy, before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the infamous affections which nature itself hath reproached and branded, that the preserving our bodies the temples of the holy Ghost, may be but as creditable a thing, as any of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noonday Devils, in Gregentius phrase, those impudencies, that have put off the vail, that are become so daring and confident, fornication, adultery, uncleanness, i. e. in the New Testament dialect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, outlared abominable idolatries; that chastity may be kept in some countenance, not pass either for such a strange, or such a ridiculous, such an impossible, or such a scandalous rarity.  
Beloved, there was once a piece of discipline in the Church of God, of sending the Devil into such swine, of delivering up the incontinent to Satan's smart, his real corporeal stripes, and inflictions, in the Apostles Age; and after, this smart was commuted for shame, casting them out of the Church, out of the society of all civil men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they might be ashamed.  
It seems it was then a more fashionable creditable thing to be a praying in the Church, than a dallying in the Chamber; Continence was recommended to Christians, not only among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the venerable and the pure, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovely and commendable, Phil. 4. Embraced by men of quality upon the same motives, on which now all the contrary vices are taken up, in adoration to that great Idol, Civility and Reputation; Virtue was then the more splendid title, the more courtly name; And 'tis none of the meanest sins and plagues, provocations and vengeances of this Kingdom, that the measure of honour and gallantry among us, is taken from fools and madmen, and by that means, shame so prodigiously transplanted; The chaste man is the only leper to be separated and thrust out from the Camp, Modesty the only scandalous thing; the three degrees of the new-fashioned Excommunication, are denounced and executed, like the Athenian Ostracism, upon the several gradations of that virtue; The purity of the body, the Tongue, the Eye, have a kind of Nidui, Cherem and Scamatha proportioned to them, no man is civil enough for ordinary converse, till he hath renounced such pusillanimous innocencies, and brought forth fruits worthy of that repentance, a whole Knight errantry in that sin, confession with the mouth, glorying of their masculine erterprises (enough to fill a Romance) and even martyrdom itself, and many sad encounters, and real hellish sufferings in that service, and all this penance, of the least to expiate the crime of bashfulness, to reconcile the modest Puny, to make him fit for society with men.  
I remember a conceit of Herodotus, when the Greeks besieged Troy, he believes Helena was in Egypt, because otherwise had she been in the City, they would certainly have delivered her up, and saved themselves: so strange did it seem to him and irrational, that men should choose rather to die, than part with a lust, And yet to the shame of us Christians, when God's judgements make such direful approaches to us on this great quarrel for our vile, and reproachful lusts, when a black grim cloud ings just over our heads, gathered from the vapours, which this one dunghill hath exhaled, (as Rome, they say, and others as well as that, is enabled to oppress Countries by the pensions it receives from them) when the voice is come flashing out of that cloud, and the business driven to a close issue, repent or perish irreversibly, (the kingdom used by God at this time, as Antiochus of old by the Roman Ambassadors, put into a circle, as it were, and not suffered to come out, till we shall give our answer) we desert and renounce estates and lives, honours, and souls and all, rather than retrench or abate aught of this accursed superfluity.  
And to this unsavoury humour and custom of the world, one Use may be brought home from St. Paul's Sermon, though taken in cipher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of continence, I beseech you save me the pains, resume and enlarge it to yourselves.  
3. For judgement to come, 1. That there is such a thing. 2. That it descends to such mean particulars as justice and continence, I cannot but in passing be your Remembrancer.  
1. That there is such a thing.  
Injustice and incontinence are two main supplanters of all belief of the judgement to come; when a man hath once set up that infamous trade of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 6. of resolving to be rich in spite of all those objections, and stops, and encumbrances of honesty and direct dealing, when he is come to a contemning that pedantry of justice, of observation of Oaths, that shall interpose so uncivilly to resist his thrift and advancement in the world, believe it, the minae vatum, the news of the judgement to come, in the Preachers mouth, will be under an heavy suspicion of fraud and cheat, and in fine, pass but for fictions and mormoes, too weak to outlook a brave glittering temptation: the Taxes on the ecclesiastics in Florence, which no body else dare collect for fear of the Pope's thunderbolts; the Jews will exact undauntedly. Now the covetous worldling is that Jew, whose soul being gone down into the bowels of the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Diodorus his phrase, to an eternal drudgery in the gold-mineral, is out of the reach of sounds from Heaven, out of the awe, or noise of thunderbolts. The Mammonist is in your danger, at your mercy to turn Atheist, whensoever you bid him, whensoever the lure of Gold shall be at leisure to tempt him, ready to renounce all hope, all fear of another world, whensoever your goods are so put within his reach, that an easy perjury will bring them into his Inventory.  
And for the lusts of the flesh, 'twas Aristotle's observation, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they debauch and corrupt our principles, they send up more heathen fumes into the brain, than any other distemper can do. Saint Cyril tells us of some Idolaters that would have only a day-God, because the night was a time for revelling, and to have a God then, would destroy their game, and therefore they pitched upon the Sun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they might be Atheists all night, and then they take it out to purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as St. Basil saith of the Gluttons fasts) revenging themselves on their Day-devotions by their Night-revels, never acknowledge a God, when a lust is to be lost by it: and Athenagoras hath given it for a rule, that the denying of the Resurrection, the resolved concluding the world with this life, and believing nothing of another, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only beloved doctrine of the voluptuous. He that hath once transformed himself into that swine, hath his Optic Nerves so changed in his forehead, that (as Plut. observes of that creature) he never sees Heaven again, till he be laid on his back. And, I fear the race of such heathen swine, is likely within a while to prove the prime staple commodity of the land.  
We are fallen into peevish times, wherein all God's methods are quite perverted; the powerfullest means that were ever afforded for the casting such Devils out of a Kingdom, are debauched into matter of improvement and heightening of the humour, and even dethroning God, if he will not comply with it; the very Angels that came to Sodom to visit for villainy, are once more assaulted and violated by our lusts; I mean, those judgements from Heaven upon a vicious Generation, that would have inspired a Colony of Scythians with some piety, by a strange kind of Antiperistasis, or contrary working, have made men more profane, and godless, than ever they were before; the storm so close over our heads, that in other Kingdoms they say sets them a ringing bells, shooting guns, lifting up voices to break and dissolve the cloud that threatens them, hath set us upon the same design by oaths and blasphemies, and those accursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shouts of our Soldiers, have broke the cloud indeed, brought down (not the Dove flying over our heads, as Historians tell us, a shout in an Army once did, and an Army of united prayers may do so again, but) the Eagle to a carcase, the Night-raven to the funeral of a Consumptive Church and Monarchy, an Hell from Heaven upon an abominable people.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, could the Tyrant Phalaris say, He that is not made so●er by many sufferings is absolutely insensate. And yet God knows, out of this rock the greatest part of this Age seems to be hewed: The thunder about our ears that could teach the most barbarous Nations to believe and tremble, the breaking in of the Lions that disciplined the Assyrians in Samaria to seek out instruction in the manner of the God of the land, 2 Kings 17. God's using us as the Physician, in the Epigram, did the Lethargic Patient, putting a Lunatic into the same room with him, to dry-beat us, is possible, into sense and life again: His proceeding to that great cure of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dissolving the habit of the body politic, and to that end, letting blood to a deliquium, which Hypocrates resolves so necessary to abate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the high, full, athletic health, that is so dangerous in his Aphorisms; the driving out into the field with Nabuchadnezzar, which infused reason into that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which untransformed him again, and raised up his eyes to an acknowledgement of him that liveth for ever, Dan. 4. have, God knows, wrought the quite contrary on us, wasted the seeds of natural piety within us, erected Academies of Atheism, endowed them with Schools and Professors, where the art of it may be learned at a reasonable rate; a young sinner of an ordinary capacity, may within a few months' observation, set up Atheist for himself, profane, scoff at the Clergy, be very keen and witty upon Scripture, have exceptions against the Service of the Church, and all with as good grace as if he had served and Apprenticeship in Italy; or at the feet of that great Master, that Martyr of Atheism, Vanninus.  
He that at the breaking in of this torrent of misery upon the land, had but walked in the counsel of the ●ngodly, was but upon probation and deliberation whether he should be wicked or no; that after some months, when the waters began to turn into blood, was yet advanced to a moderate proficiency, a standing in the way of sinners, and found it but an uneasy wearisome posture, a standing upon thorns or flints; is now fairly sat down in the chair of the Scorner, or profane Atheist; in cathedrâ, as a place of ease or repose, can blaspheme without any regrets of a petulant conscience; in cathedrâ, as a seat of state, profanes with a better grace than he can do any thing else, is become a considerable person upon that one account, is valued among Looker's on, by that only excellency; and in cathedrâ again, as a Professors chair, a Doctor of that black faculty, ready to entertain Clients, to gather Disciples, to set up an Independent Church of rational Blasphemers, and (being himself a complete Convert, sufficiently approved to Satan) to confirm and strengthen those puny Brethren, that are not arrived to the accursed measure of that fullness, fit them with Machiavels capacity for vast undertake, by that excellent quality of being wicked enough, the want of which, saith he, hath been the undoing of the world. And shall not God visit for this? shall he not be avenged on such a Nation as this? A wonderful and horrible thing is wrought in the land, the judgements that were sent to awake, have numnied and petrified us, the fire in the bowels of this earth of ours, hath turned us into perfect quarry and mine, and as Diodorus tells us, in Arabia the Ice and Crystal is congealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the power of Divine fire, and not by cold: so are these icy Crystal hearts of ours frozen by that fire from Heaven, that shall one day set the whole Universe a melting.  
But besides these Atheists of the first magnitude, other inferior pretenders there are, that cannot shake off all apprehensions of all judgement to come, but yet upon distant tamer principles, can do Satan's business as well; for such trifles as this Text takes notice of, the contraries to justice and continence, they have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like Marcus in Iren. that charnied shield from the Mother of the Gods, which shall render them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, invisible to the Judge; The judicature erected by Christ, takes not cognizance of such moral breaches as these, there nothing but infidelity proves capital, or if the breaches of the First Table may be brought in collaterally under that head▪ yet for these venial defailances against the Second, this toy of circumventing our brethren, of defiling the flesh, (as its consequent in S. Judas, speaking evil of dignities) Christ came to make expiation for such, not to receive bills of indictment against them, to be their Priest, but not their Judge. I remember a saying of Picus Mirandula, That a speculative Atheist is the greatest monster but one; and that is the practical Atheist. And yet this is the darling of the carnal Fiduciaries, that can help him to reconcile his grossest sins, his any thing with Faith; how well, you will have leisure to see, if you please to descend with me from the absolute to the relative view of the matter of S. Paul's Sermon, and consider first the relation which it hath to the Text on which he preached it, and that you shall see in the former verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning the faith on Christ, and that is my next stage.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The faith on Christ, the phrase that some nice Observers have laid such weight on, to denote the special act of justifying faith, as 'tis and affiance on Christ; of a far higher pitch, than either the believing Christ, or believing in Christ; and yet it seems, those so despicable moral virtues, (those that so few think necessary, and some have affirmed, destructive and pernicious to salvation) are here brought in by S. Paul, (I hope not impertinently) under this head, justice, and continence, and judgement to come, parts of a Sermon of the faith on Christ.  
So 1 Cor. where St. Paul had fastened his determination, chap. 2. to know nothing among them but Jesus Christ, and him crucified, in the very next chap. he charges them with sins of carnality, strife, envying●, factions; in the 5. with Fornication or incest; In the 6. with going to law before Infidels: all these, it seems, the prime contrarieties to the faith or knowledge of the crucified Saviour. Thus in St. James, you may mark, that works of charity and mercy are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Religion, ch. 1.27. And being authorized from such great Apostles, I shall not fear to tell you, that the prime part of the knowledge, and faith, and religion of CHRIST, the life and power of Christianity, is the setting up and reigning of these virtues in our hearts: you may see it, Tit. 2.11. The grace of God that bringeth salvation to all men, hath appeared, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Catholic salvific grace, be it Christ himself, or the Gospel of Christ; and the end of this Epiphany follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to discipline, or to teach us, that denying ungodliness and worldly lusts, we should live soberly and righteously, the very virtues in this Text, with the addition of one transcendent one, and godly, in this present world: A strange catalogue of fundamentals, one would think, for Christ to ascend the cross to preach unto us; We expect other manner of doctrines from him, doctrines of liberty, Jubilee and manumission, (as the merit and acquisition of his sufferings) of security and protection from sin, that a little carnality shall not hurt us, of freeing us from this bondage to obediences, at least, from any judgement to come, for such errors as these, that flesh and blood makes so necessary and incorrigible: We have generally a smother scheme of Christianity than Salvian dreamed of, in his [Quid est fides, nisi praeceptis Christi obedire?] What is is Faith, but obedience to the commands of Christ?] The necessity of purifying, or mortifying of lusts, goes for an heresy of this nicer Age, which must superadd works to faith, our own obedience to the righteousness of Christ, and so in Simon Magus his phrase, homines in servitutem redigere, make slaves of freeborn men, have them live as well, as if Christ had never died for them.  
The truth is, the doctrine we have now in hand, if believed and obeyed, is so certainly destructive of the Devil's kingdom (and none other so certain but this) that you cannot blame Satan and his instruments, to cry it down as the vilest heresy in the world.  
He may hope for some tolerable quarter from any other principles, especially from those of the Solifidian and Fiduciary, brave, delicate, inoffensive doctrines, that have nothing in them contrary to passions, and that gets them such zealous Advocates, for by this divinity they have their lusts. And though it pleases God, by the power of his Grace to preserve some men, that have imbibed these principles, from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Epiphaniu●'s phrase, those streams of brimstone, that naturally flow from such mines as these, I mean from the pernicious and poisonous effects of them, though some that conceive obedience unnecessary to justification, live very strict and gracious lives in spite of all those advantages and encouragements to the contrary, yet now God knows, the truth is too grossly discovered; the Gnostics Divinity begins to revive, a great deal of carnal, I am sure of spiritual filthiness, yea all the profaneness and villainy in the world, is now the most natural spawn of those infusions; and to look no further than the glass, and those foul selves which that reflects unto us, The cause of God, and the faith of Christ, of which we are seriously such Champions, is I fear as much dishonoured and renounced by our faithless, apostate, atheistical actions, by our hellish oaths and imprecations, (that pultroon sin, that second part of Egyptian plague of frogs and lice, and locusts, the basest that ever had the honour to blast a Royal Army, that casts us into such Epileptic fits, such impure foamings at the mouth, and will not be bound, no not with chains; in a word, by our going on in such sins, against which the denunciation is most punctual, that they which do these things shall never enter into the kingdom of Heaven, and yet flattering ourselves, that we shall not fail to enter, as by all the species of infidelity, all the Judaisme, and Mahometism, and Barbarism in the world. And therefore as it is the mercy of the Apostle thus to disabuse his besotted Corinthians, [know ye not] and [be not deceived] neither Fornicators, nor any of that bestial crew, shall inherit the kingdom of heaven; in th●si, so is it the justice of his charity to make it a prime ingredient in an Apostolic Sermon; scarce any other Article so necessary to be preached, especially to a Felix, whether as a Commander, or as a Heathen, or as one peculiarly guilty of those sins: and that is the second part of the relative aspect of these words, as they refer to the Auditory, my next particular.  
And 1. as Felix was an Eques Romanus, Procurator of Judaea, whose power gave him opportunities to be unjust; and his splendid life, temptations to incontinence; no part of Christian Religion, no Article of the Creed is so proper for his turn, as the doctrine of the judgement to come, for such sins as these: that palliate vulgar cure of healing and not searching of wounds, of preaching assurance of present pardon, before reformation is wrought, of solacing but not amending of sinners, is not the method in Saint Paul's, in Christ's dispensatory; 'tis the scandal rather and reproach of Christianity in Julian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, security, and protection, and place of confidence from Christ to the most polluted villain, the defamation of Constantine in Zosimus, that he turned Christian, because he was guilty of such sins, for which no other Religion allowed expiation; No, the only safe medicinal course is, to apply corrosives and caustics, the terrors of the Lord, and the consuming fire of the Lord, the judgement to come, when any mortified flesh is to be gotten out; and to accept the face of a F●lix in this kind, to withhold those saving medicines in civility to the person to whom they are to be administered, and so suffer that sin upon my splendid Neighbour, that my charity requires me to rebuke in any meaner person, this is the unjustest rudeness in the world, the most treacherous senseless compliance, the most barbarous civility, cruel mercy, the telling him in effect, that he is too great to be cured; this, saith Procopius, is the saluting by the way, which Elisha forbids Gehazi, and Christ the Disciples, the one when he went to cure, the other to preach; and 'tis his observation there, that such civilities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep Preachers from working any miracles, the gentle handling of the great man's sins, is many times the damning of him, and debauching all the neighbourhood; The Lord be merciful to our whole Tribe, for our uncharitable omissions in this matter.  
And for once I may chance to deserve your pardon, if I do not conceive the flatteringst addresses to you, to be always the friendliest: If in mere charity to some Auditors I imitate my Saviour, and tell you of woes even under a Saviour, of casting into utter darkness where the worm never dieth, and the fire is not quenched, with all the variations and exchange of accents, three times repeated by our Saviour, within four Verses; of an horrendum est, what a fearful thing it is to fall into God's hands, and be ground to powder, by that fall, if I bring out all those Topics of so true, and withal such amazing Rhetoric, with [who can dwell with everlasting burnings?] and all little enough to rouse you out of that dead prodigious sleep of sin, to retrench the fury of one riotous lust,  
I beseech you tell me, is there ever a judgement to come, ever an account to be given for moral virtues? Do you so much as fear, that for every unclean embrace, or dalliance, every shameless loud riot, for every boisterous rage or execration, that I may not add, for every contumelious rude address to the throne of grace, every base contempt of that majesty that fills this place, God shall one day call you into judgement? if you do, and yet go on in these, believe me, you are the valiantest daringest persons in the world: and if death be not more formidable to you than hell, you are fit for a reserve, or forlorn hope, for the Cannon's mouth, for Cuiraisiers, for fiends to duel with: and let me for once set up an infamous trade, read you a Lecture of cowardice, and assure you that a judgement to come may be allowed to set you a trembling; that it may be reconcilable with Gallantry, to fear him that can cast both body and soul into hell, and put you in mind of that, which perhaps you have not considered, that you are not Atheists enough, to stand out those terrors when they begin to come close up to you, in a death-bed-clap of thunder: Cain that was the first of this Order, was not able to bear that near approach, he went out from the presence of the Lord; and the Rabbins have a fancy of Absalon, that when he was hanged by his hair in the midst of his rebellion, he durst not cut it, because he saw hell below him, but chose to die rather than adventure to fall into that place of horror, that his attached conscience had prepared for him; They are, believe it, such unreformed Atheistical heights as these, that have made it so indifferent a choice, Whether the kingdom be destroyed, or no; whether it be peopled with Satyrs, or with wilder men, become all desert, or all Bedlam.  
This heaviest judgement that ever fell upon a Nation, extreme misery, and extreme fury, is, I confess, a most direful sight, but withal, a more inauspicious prognostic, a sound of a Trumpet to that last more fatal Day, with an Arise thou dementate sinner and come to judgement; When all our most bloody sufferings and more bloody sins got together into one Akeldama or Tophet, shall prove but an adumbration of that heavier future doom, after which we shall do that to some purpose, which we do now but like beginners, by way of essay, curse God and die, suffer and blaspheme, blaspheme and suffer for ever.  
But than secondly, this doctrine of justice, and continence, and judgement to come, is most necessary, as to awake the courtly Governor Felix, so in the next place, to convert the unbelieving heathen Felix.  
Will you see the first principles of the doctrine of Christ, when they are to be infused into such an one, or as the Original hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 6.1. the doctrine of the beginning of Christ, the laws of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or initiation of a heathen Convert, the elements of his Catechism, they are in that place, Heb. 6.2. 1. Repentance from dead works. And 2. Faith towards God. 3. Resurrection. And 4. Eternal judgement: and believe me, for him that thus comes unto God out of his animal heathen unregenerate life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Catalogue of the necessariò credenda, is not over large, he must believe that God is, and that he is a rewarder, Heb. 11.6. this, and it seems no more but this, is the minimum quod sic, the sum of the faith, without which 'tis impossible to please him: and therefore perhaps it was, that Ammianus Marcellinus expresses his wonder, that Constantius should call so many Councils, whereas before; Christian Religion was res simplicissima, a plain Religion without contentions or intricacies, and Epiphanius of the primitive times, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divided the Church into its true and erroneous members, Impiety the only Heretic, good life the orthodox professor.  
Next the acknowledgement of the one God, and his eternal Son the crucified Messias of the world, and the Holy Ghost, those one and three Authors of our Religion, into which we are baptised (and those few other branches of that faith) the judgement to come, and the practice of Christian virtues in the elevated Christian pitch, is the prime, if not only necessary. And though there be more to be known, fit to exercise his industry, or his curiosity, that hath treasured up these fundamentals in an honest heart; yet sure, not to serve his carnal mind, to purge his spleen, to provoke his choler, to break communions, to dilapidate that peace, that charity, that Christ, beyond all other inheritances, bequeathed to his disciples. Let us but join in that unity of spirit in those things which we all know to be Articles of Faith, and the precise conscientious practice of what we cannot choose but know to be branches of our duty, and I shall never lead you into any confounding depths or mazes, divert you one minute by a walk in the gallery, from that more Christian employment and task in the workhouse: And that will be the improvement of the second particular.  
Lastly, as the Felix was guilty of those sins, which those virtues did reproach to him.  
This Felix is to be met with in our books, presented to us on a double view of Tacitus and Josephus; Tacitus renders him an Eques Romanus, that Claudius had sent Procurator of Judaea, to manage it for a time, and saith, he did it per omnem saevitiam & libidinem, in the most cruel arbitrary manner; and then see the difference of an Apostolic Preacher, from Tertullus the Rhetor, the one at his humble address and acknowledgement of the obligations that the whole Nation had received from this most excellent Felix, ver. 2. But Saint Paul in a pricking close discourse, of justice, and (upon neglect of it) judgement to come.  
Josephus he looks nearer into his actions, and finds him a tyrannical usurper of another man's wife, Drusilla seduced to his bed from her husband Azys the King of the Emess●ni. And then the Sermon of the faith on Christ presently lets lose at this adulterous couple; and so you have the seasonableness of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, of chastity to the unchaste Felix, and of judgement to come on such wasting sins.  
This will certainly teach the Preacher, the combatant of the Lord, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the regular manner of his duelling with sin, not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wounding the empty air, lashing those sins or sinners, that are out of reach of his stripes, but the closer, nearer encounter, the directing his blows at those crimes that are present to him, most culpable and visible in his Auditory; and thus grasping with the Goliath of Gath, the tallest Philistine in the company.  
There is a wide distance betwixt reproaching of present, and absent sinners, the same that betwixt reproof, and backbiting, the boldness and courage of a champion, and the detractions and whispers of a villain; the first, is an indication of spirit; the second, of gall; the first, that a man dares attempt the loving, and saving of his brother, when he shall endanger being cursed and hated for it, sacrifice your opinion to your health, your kindness to your souls; the second, is a character of a Solicitor feed on none but Satan's errand, an Orator to set you a railing, but not a trembling, one that can write Satyrs, on condition they shall do you no good, incense, but not reform, that if it shall be possible for hell to lose by his Sermon, will never preach more; The one meaneth to transform his Auditory into converts and Saints, the other into Broylers and Devils; the one hath all the charity, the other all the mean malice and treachery in his design.  
And having such a copy before our eyes, suppose a man should divert a little to transcribe it, and instead of prudence, and tempering and reviling of those that are out of our reach, reason a while of one branch of justice, yea, and of the faith of Christ, in which 'tis possible we may some of us be concerned; and inquire, Whether there be not a piece of Turkish Divinity stole out of their Koran into our Creed; that of Prosperum & felix scelus virtus vocatur, whether the great laws of Virtue and Vice, be not by some Politici, taken out of the Ephemerideses, nothing decreed honest, but what we can prognosticate successful, the [victa Catoni] the liking that cause which the heavens do not smile on, is a piece of Philosophical sullenness, which we have not yet learned of Christ; What is this, but as Saint Bernard complains in his time, that those images had the most hearty adorations performed to them, which had most of the gold and gems about them; the God obliged to the Image, and the Image to the dress, for all the Votaries it met with; Have the Romanists marks of the Church so convinced us, that we must presently forsake a Saviour, because we see him in danger of crucifying, tear our Gospels, and run out with horror, assoon as we come to the 26. of Mat. The multitude with swords and staves for to take him? Was the Cause of God worth the charge and pains of kill men formerly, and is it not worth the patience and constancy of suffering now? Is there any condition in the world so hugely desirable, as that of suffering for or with Christ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [Behold, we count them happy that suffer,] was Gospel in Saint James his days, Chap. 5.11. (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the state of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dead Saints in their country of Vision, as you know Saint Steven at the minute of his sufferings saw the glory of God, and Jesus sitting) the state of suffering is a state of bliss, I may add a superior degree of a glorified state, a more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dignity above that Orb that the Angels move in; For, they for want of Bodies are deprived of the honour of suffering, all that they aspire to, is but to be our Seconds, our Assistants in this combat; only Christ and we have the enclosure of that vast preferment. And if there be any need to heighten it yet further, is there any prize more worthy that masculine valour, than that venerable sacred name Jerusalem the Mother of us all, that brought us forth unto Christ, begot us to all our hope of bliss, and now, for no other crime but that, is a struggling under the pangs and agonies of a bitter combat with the ingratefull'st children under Heaven? the Church of England, I mean, which whosoever hath learning and temper enough to understand, knows to be the brightest image of primitive purity, the most perfect conjuncture of the most ancient and most holy Faith, that for these twelve hundred years any man ever had the honour of defending, or suffering for. And should the provocations of an ungracious people the not valuing or not walking worthy of the treasures here reserved, the rude continued iniquities of our holy things, tempt God to deliver it up, as he did once his Ark to the Philistines, his Christ to the Pharisees and the Soldiers, the zeal of the one, and the fury of the other; yet sure this would not be the confuting of what now I say, 'twould not, I must hope, be an argument of Gods renouncing that Ark, and that Christ, which he did not thus deliver. The Turks having conquered and torn out of the Christians hands the places of the Birth and passion of Christ, did after this way of Logic, infer that God had judged the cause for Mahomet against Christ; and Trajan could ask the primitive Martyr Ignatius, Et nos non tibi videmur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Have not we as much of God in us as you, who prosper by the help of our deities against our enemies? Let me purloin or borrow this heathen piece out of your hands, and I shall be able to give you an ancienter piece in exchange for it, a thorough Christian Resolution of abiding by God, of approving ourselves to Heaven, and to our own breasts, whatsoever it costs us, of venturing the Ermines fate (the very Hunter's hand, rather than foul her body) the pati, & mori posse, the passive as well as the active courage, which will bear us up through all difficulties, bring us days of refreshment here, or else provide us anthems in the midst of flames, a paradise of comfort here, and of joys hereafter. and let this serve for the exemplifying the point in hand, the fitness of our Apostles discourse to Felix's state.  
I might do it again by telling you of the dreadful majesty that dwells in this house, the designation of it to be a house of Prayer to all people, a place of crying mightily to the Lord at such times as these: should I let lose a whole hour on this theme in this place, 'twould be but too perfect a parallel of Saint Paul's discourse of chastity before Felix, which in any reason ought to set many of my Auditors a trembling, but it seems we have not yet sufferings enough to do so: and there is one particular behind that will rescue you from this uneasy subject, the manner of Saint Paul's handling this theme, by way of reasoning. And when he reasoned, etc.  
The importance of this reasoning I shall but name to you, which I conceive to be, 1. The proposing to a very Heathens consideration, the equity and reasonableness that there should be a judgement to come, to recompense the unjust and incontinent person. And 2. the charging home to each sinner's heart, the extreme unreasonableness, that for so poor advantages as either of those sins bring in to any man, he should think fit to venture that dismal payment in another world.  
And now my Brethren, to conclude this reasoning, and your task of patience together; when you are likely to have so little excuse in perishing, so no colour of reason for so wild an option, of choosing death in the error of your ways, when you must be so out of countenance when you come to that place of darkness, so unable to give an account to any fiend that meets you, why you should cast away all the treasures in the world for that so sad a purchase, and act that really which the Rabbins feign of the Child Moses, prefer the coal of fire before the ingot of gold, chop it into your mouths and so sing your tongue, not to make you stammer with him, but howl with Dives for ever after, and not get one drop to quench the tip of that tongue, which is so sadly tormented in those flames; when, I say, you are likely to come so excuseless to your torments, so unpitied, and so scorned, so without all honour in your sufferings, as having but your petitions granted you, advanced to your vengeance as to your preferment, optantibus ipsis, whilst Heaven was looked on as a troublesome impertinent suitor, and you would not be happy, only because you would not; O remember then the Disciples farewel, when they gave over the Jews, and turned to the Gentiles, Behold you despisers, and wonder, and perish; But before you do so, if it be possible give one vital spring, and if but for Pythagoras' [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for the reverence, (if not the charity) for the honour and awe you owe to your own souls, if not to save them, yet to save your credits in the world, to manifest that you are not such abject fools, retract your choice, call back the hostages you have given to Satan, and set out on a more rational, more justifiable voyage. You have heard of the rich Spaniard that had put all his estate into jewels, how he was ready to run mad with the fancy of thinking what a condition he should be in, if all men next morning should awake wise, that he should become not only the arrantest Beggar, but the most ridiculous Fool. And believe it, that last Trump when it begins to sound, will have the faculty thus to make all men wise, to disabuse, and inspire the whole world with a new sense: Those that are in the flames before you, will reproach your madness, count you but Bedlams to come thither; Poor Dives, if he had but a Messenger, would long since have sent you a hideous report and admonition, that whatever it cost you, you should not venture coming to that place of torments; O let Saint Paul's reasoning do it to us here, that we make not such piteous bargains, pay not so sad a price for so pure a nothing. Let us be wise now, that we may be happy eternally; which wisdom the only way to that happiness, God of his infinite mercy grant us all: to whom, etc.    

The blessing influence of CHRIST's Resurrection.  

The NINTH, Being An Easter SERMON at S. Mary's in Oxford, A. D. 1644.  ACTS III. 26. 
God having raised up his son Jesus, sent him to bless you, in turning away every one of you from his iniquities.  
'tWERE but a cold unequal oblation to so blessed, so glorious a festivity, to entertain you with the story of the Day, to fetch out the napkin and the grave-cloaths, to give you that now for news, that every seventh day for sixteen hundred years, hath so constantly preached unto you. 'Tis true indeed what Aristotle observes in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the everyday wonders are the greatest, the perfectest miracles those that by their commonness have lost all their veneration; he speaks it of a circle, which is of all things most common, and yet of all things most strange, made up of all contraries, and so the mother of all prodigies in art, of all the engines and machine's in the world. And the same might be resolved of this yearly, this weekly revolution, the greatest, but commonest festival in the Christians Calendar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Queen-day, as S. Chry. calls it, I, and that Queen, all glorious within, a many saving miracles enclosed in it, and yet this Queen of most familiar condescendings, is content to be our every weeks prospect, and after all this, as glorious still as ever, no gluts, no satieties in such behold.  
But supposing this, I must yet tell you, one precious gemm there is in this jewel, one part of the great business of this day, which is not so commonly taken notice of, and that is the blessing saving office of the day to us, the benign aspect, the special influence of the rising of Christ on the poor Sinners soul, the use, the benefit of the Resurrection; and to discover this unto you, let me with confidence assure you, there is not a vein in this whole mine, a beam in this whole treasure of light, a plume of those healing wings of the Sun of righteousness, a Text in this whole Book of God, able to stand you in more stead, than this close of S. Peter's Sermon: That our justification is more dependent on his resurrection, than his death itself, is sometimes clearly affirmed by S. Paul, he was delivered up for our offences, and raised again for our justification, Rom. 4.25. It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather that is risen again, Rom. 8.34. and so, for salvation itself, And being made perfect, he became the Author of eternal salvation, Heb. 5.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being consummate and crowned, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the crowning of Martyrs) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being consecrated to his great Melchisedech-priestly office (as the context enforceth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint imports) in either sense a denotation of the resurrection of Christ peculiarly; and in this capacity considered, he became the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Author of our salvation. But for all this compacted together, and the distinct explication of the manner how all this is wrought by Christ's resurrection, this is a felicity reserved, the peculiar prerogative of this Text, brought out now and prepared for you, if you can but have patience till you see it opened. God having raised up his son Jesus, sent him to bless, etc.  
In these words, one fundamental difficulty there is, the clearing of which, will be the first part of my task, and groundwork of my future discourse; and that is, to inquire what is meant by sending Christ to bless, which when we have opened, there will remain but two particulars behind, The time of this sending, and the interpretation of this blessing; the time of this sending, after his resurrection, God having raised up, sent him. The interpretation of this blessing, or wherein it consists, In turning every one, etc.  
I begin with the first of these, To clear the fundamental difficulty, or explain what is meant by sending to bless.  
All sorts of Arts and Sciences have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their peculiar phrases and words of art, which cannot be interpreted fully, but by the critical observing their importance among those Artists. Casaubon, I remember, observes it among the Deipnosophists, that they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that none but Athenaeus can interpret to us: and certainly the Book of God and Christ that spoke as never man spoke, must not be denied this privilege; Among the many that might be referred to this head, two here we are fallen on together, the matter of our present enquiry, sending, and blessing. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send, and the Greek parallel to it, if we look it in common Dictionaries, and in many places of the Scripture itself, is a word of most vulgar obvious notion, but if you will ask the Scripture-Critick, you shall find in it sometimes a rich, weighty, precious importance, To design, or destiny, to install, or consecrate, to give commission for some great office, [How shall they preach, unless they be sent?] and a hundred the like. Thus we hear of the sending of Kings, Judges, Prophets; but especially, of our spiritual Rulers, under the Gospel: No other title assigned them, but that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the missi, the sent or the Messengers of Christ, (the more shame for those that contemn this mission, lay violent hands on that sacred function, the meanest and lowest of the people, (to make one parallel more betwixt Jeroboams Kingdom, and ours) those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Ignatius phrase, brass Coins of their own impressing, so contrary to the royal prerogative of heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in S. Peter's agonistical stile, that run without any watchword of Gods to start them; yea, and run like Ahimaaz, outrun all others that were truly sent) The defect in our tongue for the expressing of this, is a little repaired by the use of the word Sent, and so read it thus, God having raised up his son Jesus, gave him commission to bless us, you will somewhat discern and remember the importance of this first phrase.  
And so again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bless, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Text, so fully answerable to it, though it be a vulgar stile in all Authors, yet a propriety it hath in this place, and in some others of Scripture, noting the Office of a Priest, to whom it peculiarly belongs to pronounce, and pray for blessings, i. e. in this eminent sense, to bless others.  
For there being two sorts of Priests in the Pentateuch, or if you will, two acts of the same Divine function, the one of blessing, the other of sacrificing, the one observable in the Fathers of every Family, in Gen. (who therefore use solemnly to bless their children) and after the enlarging of Families into Kingdoms, belonging to Kings, and eminently and signally notified in Melchisedech, Gen. 14.19. the other more conspicuous in Aaron, and his Successors in the Jewish Priesthood: Both these are most eminently remarkable in our Christ, the one in his death, the other ever since his resurrection. The sacrificing part most clearly a shadow of that one great oblation on the Altar of the Cross for us, and in spite of Socinus, such a Priest once was Christ, though but once, in spite of the Papists: Once, when he offered that one precious oblation of himself, the same person both Priest, and Sacrifice; and but once, no longer Priest thus, than he was thus a sacrificing; this is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 7.23. a Priesthood not suffered to continue, the same minute determined his mortal life and mortal Priesthood, buried the Aaronical rites and the Priest together. But for the Melchisedech Priesthood, that of blessing in my Text, that of intercession, powerful intercession, i. e. giving of grace sufficient to turn us; this is the Office, that now still belongs unto Christ, the peculiar grand Office, to which that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to which Christ's durable unction) belongs, by which he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consecrate for evermore, Heb. 7. ult. parallel to that so frequent style of his, A Priest for ever after the order of Melchisedech; not that Melchisedech was a Priest for ever, and Christ like him in that, but that Christ was to continue for ever such a Priest as Melchisedech in Gen. was; or, that his Aaronical Priesthood had an end, one sacrifice, and no more, but his other Melchisedech priesthood was to last for ever; which you will more discern, if you proceed to the second particular, the date of this sending, the time of his instalment into his Priesthood, after his resurrection: God having raised up, sent, etc.  
That the resurrection installed Christ to his eternal Priestly office, (or to that part of it, which was to endure for ever,) is a truth that nothing but inadvertence hath made men question; There's nothing more frequently insinuated in the Scripture; were not my Text demonstrative enough, first [raised up] and then thus [scent] or installed, the 5. and 7. to the Heb. would more than prove it: so in that fundamental grand prophecy, to which all that is said there, refers, that in the 110. Psal. the Priesthood of Christ is ushered in with a [Sat thou at my right hand] ver. 1. ruling in the midst of enemies, ver. 2. the day of his power, ver. 3. all these certain evidences of his resurrection; and then, and not till then, ver. 4. [The Lord hath sworn, etc. thou art a Priest for ever:] a mortal, dying, determinable Priest he was before in his death, but now after his resurrection from that death, a Priest for ever. Once more, Heb. 7.15. perhaps there may be some Emphasis in the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ariseth] there ariseth another Priest, or he ariseth another, an Aaronical Priest in his death, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Melchisedech, (i. e. another kind of) Priest in his resurrection. Add to this, that the Melchisedech-Priest must be like the type, a King as well as a Priest, (which Christ as Man was not, till after his resurrection) and so that other famous type of our Jesus, Zach. 6.13. Josua the son of Josedek the Highpriest, he shall be a Priest upon the throne, and the counsel of peace (that grand consultation of reconciling sinners to God) shall be betwixt them both, in the union of that Sceptre and that Ephod, that Mitre and that Crown, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Regal and Sacerdotal Office of Christ; and as one, so the other, both dated alike from after the resurrection; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the thing that by this accumulation of Scripture-testimonies, it was necessary to demonstrate. For the clearing of which truth, and reconciling or preventing all difficulties about it, please you to take it in these few Propositions.  
1. That the Crucifixion of Christ was a Sacrifice truly propitiatory and satisfactory for the sins of the whole world, (and there's nothing further from this Text, or our present Explication of it, than to derogate from the legality, the amplitude, extent, or precious value of this sacrifice.)  
Yea and 2. that Christ himself thus willingly offering, delivering up himself for us, may in this be said a Priest, or to have exercised in his death a grand act of Priesthood.  
But then 3. this is an act of Aaronical Priesthood, which Christ was never to exercise again, having done it once, Heb. 7.27. and so far distant from his eternal Priesthood. Or, to speak more clearly, an act of Christ this, as of a second Adam, a common person, ordered by the wisdom of God to bear the chastisement of our peace, the Scape-goat to carry all our sins on his head into the wilderness, into a land not inhabited, Deut. 16.22. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Creed, to which he went; and so, though it were typified by all the sacrifices of the Priests, and though in it that whole body of rites were determined, (no more Aaronical Priests seasonable after this one sacrifice) yet still this is no part of the eternal regal Melchisedech-priesthood, that of powerful intercession, that of blessing us in the Text; for though the death of Christ tend mightily toward the blessing of us, though there were a wonderful act of intercession on the Cross, [Father forgive them] yet that powerful intercession, that for grace to make us capable of mercy, that blessing in this Text, the power of conferring what he prays for, this 'twas to which the resurrection installed him.  
4. If all this will not satisfy, why then one way of clearing this truth farther, I shall be able to allow you that the death of Christ considered as a sacrifice, may under that notion pass, not for an act of a Priest in facto esse, but for a ceremony of his inauguration in fieri; thus in the 8. of Levit. at the consecrating of Aaron and his sons, you shall find sacrifices used, the Ram, the Ram of consecration, ver. 22. and apportioned to that, this Lamb of God, that by dying taketh away the sins of the world, may pass for a Lamb of consecration, the true critical importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 2.10. that the Captain of our salvation was to be consecrated by sufferings. This death of his, that looks so like an act of Aaronical-Priesthood, is the preparative rite of consecrating him to that great eternal Priesthood after the order of Melchisedech, and this preparative most absolutely necessary both in respect of Christ and us, of Christ who was to drink of the brook of the way, before his head should be lifted up, humbled to death, etc. Phil. 2. wherefore God hath also highly exalted him, for that suffering, crowned him; Yea, and in respect of us too, Heb. 2.9. who were to be ransomed by his death, before we could be blessed by his resurrection, delivered from the captivity of Hell, before capable of that grace which must help us to heaven, which seems to me to be the descant of that plain song, Heb. 2.17, 18. Wherefore in all things it behoved him to be made like unto his brethren, i. e. as the 18. verse explains it, to suffer being tempted, to undergo the infirmities and mortality of our flesh, that he might be a merciful and faithful high Priest, etc. his infirmities and effusion of his blood are not this Priesthood of itself, but the qualifying of the second person in the Trinity, to become a high Priest, and that a merciful and faithful one, merciful to pardon slips, and faithful to uphold from falling, and so a Priest such as it is most for our interest to have. And so once more the dream is out that Artemidorus mentions of one; he dreamed he was crucified, and the consequent was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was taken up to be a Priest of Diospolis; And by the way, let me tell my Clergy Brethren, if that shall prove the consequent of our Priesthood, which was the presage of Christ's, the pains, the contumelies, yea and death of that Cross; what is this, but a blessed lot, that hath brought us so near our Christ, and a means to consecrate us too to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be Kings and Priests for ever in Heaven?  
I have thus far laboured to clear this doctrine, calculated the time of Christ's instalment to his eternal Priesthood, and found it exactly the same with the aera here in this Text, not till after the resurrection, to which I shall only add one final grand proof of all, which will sum up all that hath been hitherto said, That parting speech of Christ's, Mat. ult. [All power is given unto me both in heaven and earth,] that, you know, was after the resurrection, and so from thence that power was dated, and that commission of blessing, that here we speak of; The act of his eternal Priesthood is his intercession, that his powerful intercession, that his giving of that grace which he intercedes for, that the blessing in this Text; and so the commission of blessing was given him, not till after the resurrection. And believe it, though it look all this while like a rough sapless speculation, there is yet somewhat in it, that may prove very useful and ordinable to practice, a hint if not a means of removing one of the harmful'st scandals, and impediments of good life, that is to be met with. We are Christians all, and by that claim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on rank, and on march toward eternal life; and yet many of us live like so many Mahometans or China-infidels, quite out of all form of obedience to the commands of Christ, we do not reverence him so much, as to pretend toward serving him, not advance so far as but to be hypocrites in that matter, live in all the sensuality and vileness in the world, and yet live confidently, resolve we have done what is required of us by Christ, can justify our state for such as God is pleased with; And if we be called to account, the anchor of all this unreasonable false hope of ours, is most constantly this, that Christ our Priest hath propitiated for us, we fly to our City of refuge till our Priest be dead, and then we are quit by proclamation, out of the reach of the avenger of blood. 'Tis the death of Christ we depend on, to do all our task for us, his priestly, not regal office, we are resolved to be beholding to; In that we have Christ the Sacrificer, Christ the Reconciler, Christ the Satisfier, and these are Christ's enough to keep us safe, without the aid of Christ the King, that Judaical unedifying notion of a reigning Messias; and then, quis separabit? what sin, what devils, what legion, what act, what habit, what custom, what indulgence in sin, i. e. what Tophet, what Hell shall be able to separate us from the love, the favour, the heaven of God?  
He that hath Christ the Priest, hath all; he that believes in the sufferings, hath Christ the Priest, though not the King; hath the faith, though not the works, i. e. the righteousness, though not the Heathenish morality; the Protestant, Orthodox part, though not the Popery, the Antichristianism of a Christian, and so, is but the richer for that want, hath the greater portion in the sufferings of Christ, by the abundance of those sins he suffered for; the more of the Priest is ours, by how much the less of the King is discernible in us. Having driven our unchristian lives to this principle, this solemn conceit of ours, that the Priestly office of Christ (to which, if rightly understood, we owe all our salvation) is nothing but the death of that Christ, methinks 'twere now possible to convince the secure Fiduciary of the error and sophistry of his former way, to rob him of his beloved cheat, now that we have proved so clear, that Christ commenced his eternal Priesthood (that on which all our blessedness depends) from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not till after his resurrection. For Tell me, O thou whom my soul loveth, and mourneth, and bleedeth for in secret, thou carnal confident, that hast wearied thyself in the greatness of thy way, thy profane wild-goose chase of sin, and yet hast not said, there is no hope, thou that wilt profane and be saved too, riot and be saved too, reconcile faction, rebellion, sacrilege, oppression, oaths, carnality, all the unchristian practices in the world, (the confutation of the whole Gospel) with salvation; Tell me, I say, what Christ it is, thou wilt be tried, or saved by; by Christ the King? I am confident thou wert never so impudent, to venture thy rebellions to that cognizance: Well, it is Christ the Priest thou so dependest on; and ●y Christ the Priest? Why? because he hath sacrificed himself for thee. Now let me tell thee, 1. That some have guest shrewdly, that though Christ died for all the sinners and sins in the world, yet his sufferings being but finite in duration, though infinite in respect of the person of the sufferer, will not prove a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a proportionable ransom for thy sins; I mean, the impenitent sinners sins, in duration infinite, being, as they are, undetermined, uncut off by repentance. Thou must return, reform, confess and forsake, or else thou hast out-sinned the very sufferings of Christ, out-spent that vast ransom, out damned salvation itself: that may be a conviction ad hominem perhaps, and therefore I mentioned it in the first place. But then, 2. Thou art, it seems, all this while mistaken in thy Priest, thou art, it seems, all for the Aaronical, and hast not yet thought of the Melchisedech-Priest; thou art all for the sacrificer, and never dreamest of the blesser. Thou layest all thy weight on the Cross of Christ, and art ready to press it down to hell with thee, with leaning only, but not crucifying one lust on it; never thinkest of being risen with Christ, the condition so indispensably necessary to give us claim to the benefit of his death, and so in effect, thou leavest Christ in the grave, and thyself in that mournful case of the despairing Disciples, speraveramus, we had hoped, but never look'st after a resurrection. 'Twas Saint Paul's saying, [If in this life only we have hope in Christ, we were of all men most miserable] I suppose it is, in this life only, not of us, but of Christ on this earth; for it is brought to prove Christ's resurrection, there, and it follows immediately, but now is Christ raised, 1 Cor. 15.20. and if that be the sense of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there, the [this life of Christ] contains also his death under it, for both those together it is, that must make up the opposite to the resurrection. And then I shall enlarge the Apostles words, though not sense, If in the earthly life and death of Christ we had hope only, a sad life, and a contumelious death, if there were no such thing as a resurrection to help bless us, we were of all men the most miserable; hadst thou no other Priest, but the Sacrificer, the mortal finite Aaronical-Priest, nothing but the ransom of Christ's death (which though it be never so high a price, is yet finally unavailable to many for whom it was paid, he bought them that are damned for denying him, 2 Pet. 2.1. the wilful sinner treads under foot the Son of God, profanes the blood of the covenant by which he is sanctified, Heb. 10.29. and so there's destruction enough still behind for the impenitent wretch, after all that Christ hath suffered for thee) what forms of ejulation and lamentation were enough for thee, Alas my Brother! ah Lord! or ah his glory! what mourning or wailing were thy portion? Tell me, wilt thou be content to leave thy Father before he hath blessed thee? Jacob would not do so with the Angel, but would wrestle his thigh out of joint, rather than thus part with him, and even the profane Esau will run and weep bitterly for it; and then art thou more nice and tender than that smooth Jacob, wretchless than that profane Esau, if thou content'st thyself only to have brought Christ to the grave, that state of curse, and never look'st out for the blessing provided for thee in the resurrection: Mistake me not, I would not drive you from this Cross of Christ, discourage you from that most necessary act of faith, the apprehending the crucified Saviour; No, if my lot had fallen on a Good-friday, I would have spent my whole hour on that one theme, and known nothing among you but Jesus Christ and him crucified: Only my desire is, that you will not allow one act of faith to turn Projector, to get all the custom from the rest, that you will permit Christ to live in you, as well as to die for you, to bless as well as to satisfy, to rise again for your justification, as well as to be delivered up for your offences, that you will attend him at Galilee as well as at Golgotha, think of the triumphant as well as the crucified Saviour, the Melchisedech as well as the mortal Aaron-Priest. And not only to think of his rising, I must tell you, but count of a work, a mighty important necessary work, that of turning, in this Text, to be wrought on us, and in us by that resurrection now, after the pardon impetrated by his passion; I say, not only to think of and believe him risen, the Devil hath as much of that thought, as frequent repeated acts of that belief as you, and there is not such magic in that faith, or fancy, as to bear you to Heaven by meditating on his journey thither, to elevate you, by gazing on his ascension. No, that faith must be in our hearts too, that principle of action, and practice, they must open to him as the Tulip to the rising Sun, or as the everlasting doors to that King of glory, give him an alacrious hospitable reception, as the friend to the friend, as the diseased to the Physician, deliver themselves up most willing Patients to all his blessing warming influences, to all his medicinable saving methods, that he may sanctify, and reform, bless and turn, live and reign in our hearts by faith, and prove a Shlloh in the Critics notion of the word, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortunatus est, the work of the Lord, for which he raised him, thrive and prosper in his hands. We must rise with Christ as well as die with him, do as the bodies of the Saints that slept, Mat. 28.53. arise and come out of our graves of sin, go into the holy City and appear to many. Our resurgere must be attended with an ire, (an ire of obedience, Go, and he goeth; an ire of motion too, an active stirring vital life, not sit only or creep, but go and walk, and run the way of God's commandments) and then 2. we must have a term for that motion, a matter for that obedience, an ubi for that ire, and that [civitatem sanctam,] 1. the City, and then the holy; the life of the man, the Citizen, the Commonwealth's man, risen with Christ, in every of these capacities; and then the sanctam, a superaddition of all sanctity, of all that's Christian; and in all these notions we must ire, and praire, go before as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so do that great act of charity, attract others after us by exemplary lightsome actions, apparere multis, conduct the stray multitude to heaven. That this is the benefit of Christ's resurrection, and that there is no faith, or belief in this article to be counted of, but that is thus improved, thus evidenced, is the special thing that I meant to persuade you from these words, which I shall endeavour to do, by reserving the remainder of the time for the third and last particular, the interpretation of this Priestly office of Christ, to which the resurrection installed him, or wherein this blessing consists, In turning, etc.  
For the equal dealing with which, I conceive myself obliged to show you these three things: 

1. What is meant by turning away every one from his iniquities.  
2. What the dependence is betwixt this and the resurrection of Christ.  
3. How this turning is an interpretation of blessing, God having raised up his son Jesus, sent him to bless us, in turning, etc.    
For the first, every syllable will be a hint of direction for this matter, 1. Turn] that one syllable is the best description of the great saving grace of repentance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Athanasius' phrase, the inverting, the transposing, or the turning of the soul, and less than that, w●●● not prove sufficient; humbling, and confessing, and grieving, and hating, will not serve the turn, these are but initial preparatives to that last hand, but dull lines, but liveless monagrams, which that vital pencil in this Text, that of turning, must fill up; The want of this one accomplishment, is the ruining of all, makes that vast Chasm, as wide as that betwixt Dives and Abraham's bosom; the sorrowing, confessing, self-hating, (if unreformed) sinner may fry in Hell, when none but the returning Prodigal can find admission to Heaven; and that for the [turning.] The manner of which, will be worth the observing also; the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] here is common to Christ and us, but in a different power and sense, he by way of efficience, we of nonresistance, active in Christ, and but neutral in us, he to turn us, and then we to turn, not to resist that power of his grace, not to go on, when he turns: So in other phrases of Scripture, he to draw, and then we to run after him; God to work in us both to will and to do, and then we to work out our own salvation; he to knock, and we to open; he to rouse the sleeper, and we to awake, and rise from the dead; we to obey his grace, but his grace most necessary thus to turn us: or yet more plainly, Christ to use all the means of turning us, that can belong to God, dealing with reasonable creatures, and such as he means to crown, or punish; his call, his promise, his threats, his grace, preventing, exciting, assisting, in a word, all but violence, and coaction, (which is destructive of all judgement to come) and we not to resist, to grieve, to quench those blessing methods, to turn when he will have us turn. Then [every one of you] the extent of that grace, consequent to that resurrection, He is gone up on high, hath led captivity captive, and gave gifts unto men, men indefinitely there, and all flesh in the other prophecy (I will pour out my spirit on all flesh) and here every one of you, i. e. primarily every one of you Jews, [unto you first] in the beginning of the Verse, but then from them diffusively to all others▪ The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 2.11. hath appeared unto all men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. taking them all into the school of discipline, teaching them to live soberly, and justly, and piously in this world; and again [every one] this turning is indispensably necessary, and therefore to every self flatterer, O be not deceived, etc. and bring forth fruit, etc. and think not to say within yourselves, We have Abraham, etc. There is no dispensation for Abraham's Children, for the elect, for men of such and such persuasions, no special privilege for Favourites, no Postern-gate, or back stairs for some choice privadoes, all their prerogative is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earlier grace, or more grace, and consequently so much the more obligation, but then except you repent, and return, you shall all perish. 3. [From his iniquities] Iniquities, first, and then [his] Iniquities; not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every legal breach, or declination, the resurrection and grace of Christ will not thus return us to a Paradise on earth, will not thus sublime us quite out of our frail sinner-state, till our mortality be swallowed up with life, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, villainies and wickednesses of the carnal man, the wasting acts, and noisome habits of an unsanctified life, from these, Christ died and rose, that he might turn us. There is not a more noxious mistake, a more fatal piece of Stoicism amongst Christians, than not to observe the different degrees and elevations of sin, one of the first, another of the second magnitude, one ignis fatuus or false star differing from another in dishonour, though not in glory, some spots that are spots of sons, that by a general repentance, without particular victory over them, by an habitual resolution to amend all that is amiss, without actual getting out of these frailties, are capable of God's mercy in Christ, reconcileable with a regenerate estate, such are our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our weaknesses, ignorances', and the like; and some that are not the spots of sons, they which do them, shall not without actual reformation, and victory, and forsaking, enter, or inherit the kingdom of God, after all that Christ hath done, and suffered for them; such our deliberate acts, and habits against light, against grace, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Text; and let me tell you, the not pondering these differences, not observing the grains, and scruples of sin, how far the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extend, and when they are overgrown into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the ground (that I say no more) of a deal of desperate profaneness; We cannot keep from all sin, and therefore count it lost labour to endeavour to abstain from any; having demonstrated ourselves men, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we make no scruple to evidence ourselves Devils too, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the desperation of perfect sinlessness, makes us secure in all vileness; and being engaged in weakness, we advance to madness; either hope to be saved with our greatest sins, or fear to be damned for our least; and having resolved it impossible to do all, resolve securely to do none; our infirmities may damn us, and our rebellions can do no more; our prayers, our alms have sin in them, and our murders and sacrileges can be but sinful: and so if the Devil or our interests will take the pains to solicit it, the deadliest sin shall pass for as innocent a creature, as tame, a stingless Serpent, as the fairest Christian virtue; and all this, upon the not observing the weight of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, which Christ rose from the grave on purpose to turn us from, and from which whosoever is not turned, shall never rise unto life. Add unto this, the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the [his] iniquities, as it refers to the author of them, and this is the bill of challenge and claim to those accursed possessions of ours, nothing is so truly, so peculiarly ours, as our sins; and of those, as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Our frailties, our lapses, our ignorances', the diseases, and infelicities of our nature, which may insensibly fall from us, vix ea nostra voco; but our wasting, wilful acts, and indulged habits, those great Vultures and Tigers of the soul, they are most perfectly our own, the natural'st brats, and truest progeny, that ever came from our loins, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Agamemnon's phrase, nor God, nor Fate, nor Fiend, are any way chargeable with them: The first were blasphemy, the second Stoicism and folly to boot, the third a bearing false witness against the devil himself, robbing him of his great fundamental title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Calumniator, and proving those, that thus charge him, the greatest Devils of the twain; and all this, is but one part of the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] here, the [his] etc. as it refers to the Author. And [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] again, the [his] as it is a note of eminence, his peculiar, prime, reigning sins, that all others, like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or commonalty are fain to be subject to, sometimes a monarch-dictator-single- sin, a [the plague in his own heart] a principality of ambition, of pride, of lust, of covetousness, that all others at their distance administer unto; sometimes an optimacy of a few, all prime coequal in their power; and sometimes a democracy, or popular state, a whole Egypt full of locusts in one breast, a Gad, a troop or shoal of sins, all leading us captive to their shambles; and thus our Sovereign sins, as different as our tempers, and every o●e the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] here, every man from his iniquities. The sum of this first prospect is briefly this, Th●●urning every one from his iniquities, wherein Christ's blessing us consists, is his giving of grace sufficient to work an universal, sincere, impartial, thorough-change of every sinner, from all his reigning, wilful sins; The sincerity, though not perfection of the new creature; And the dependence betwixt this and the resurrection of Christ, is the second, or next enquiry.  
The resurrection of Christ in the Scripture-stile, signifies not always the act of rising from the dead, but the consequent state after that rising, by the same proportion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the new creation, and the being regenerate or born of God, signify the state of Sonship, and not the act of begetting only; So that in brief, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, the raising up of Jesus, signifies the new state, to which Christ was inaugurate at his resurrection, and contains under it all the severals, of ascension, of sitting at the right hand of power, of the mission of the Holy Ghost, and his powerful intercession for us in Heaven ever since, and to the end of the world; And this is the notion of the resurrection of Christ, which is the blesser, which hath that influence on our turning; 'twill not be amiss to show you how.  
And here I shall not mention that moral influence of his resurrection upon ours; by the example of his powerful rising out of the grave, to preach to us the necessity of our shaking off the grave-cloths, that cadaverous, i'll, noisome estate of sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rise again with him; This is the blessing in the Text; but this, the example of Christ might preach long enough to dead souls, before it would be harkened unto, although the truth is, the ancient Church by their setting apart these holidays for the baptising of all that were baptised, and the whole space betwixt this and Pentecost, and every Dominical in the year, for the gesture of standing in all their services, that no man might come near the earth, at the time that Christ rose from it, did certainly desire to enforce this moral on us, that our souls might now turn, and be blessed, rise and be conformed to the image of Christ's resurrection; Blessed Lord! that it might be thus exemplary to us at this time. But to omit this, the special particulars wherein the resurrection of Christ, as our blesser, hath its influence on our turning, are briefly these three:  
1. The bestowing on us some part of that Spirit, by which Christ was raised out of the grave Consider Rom. 8. verse 11. and 'tis all that I shall say to you of that first particular. If the Spirit of him that raised up Christ from the dead, dwell in you, he that raised up Christ, shall also quicken your mortal bodies by his Spirit that dwelleth in you, that Spirit of power by which Christ was raised out of the grave, is the very efficient of our turning, our new birth, the Author of our present blessedness, and the pledge of our future immortality; God having raised his Son by his Spirit, anointed him with that Spirit, to work the like miracles daily on our souls, in blessing, in turning every one, etc. and that is the first thing.  
2. Christ's resurrection hath a hand in blessing, in turning from iniquity, in respect to that solemn mission of the Holy Ghost promised before, and performed immediately after his ascension. This not person, I mean, but office of the Holy Ghost, in settling a Pastorage in the Church, and to it the consequent power, and necessity of preaching, administering Sacraments, governing, censuring, all which were the effects of the Holy Ghosts descending, and the direct interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then, and ever since then: To which if you please to add the promise of the annexion of the Spirit, and the invisible grace of God to the orderly use of these, so far that the preaching of the Gospel (not only that manner of preaching among us, that hath gotten the monopoly of all the service of God into its Patent, the only thing that many of us pay all our devotion to; but any other way of making known the Gospel of Christ, the doctrine of the second Covenant) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 3.8. the adminstration, or means of dispensing the Spirit to us, and the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the communication of the blood of Christ, yea and the censures, no carnal, weak, blunt weapons of our warfare, 2 Cor. 10.4. but mighty through God, etc. you have then a second energy of his resurrection toward our turning, so great, that he that holds out against this method of power and grace, and will not turn nor understand after all this, shall never be capable of any other means of blessing, of working that great work for him: and so you see the second ground of dependence, between the resurrection, and blessing, or turning. O that it might work its design upon us, that to day we would hear the voice, that cries so loud to us out of heaven, the last perhaps numerically, I am sure the last in specie or kind, the last artifice, this of the Word, and Sacraments, that is ever to be hoped for to this end, to bless us, to turn us every one from our, etc.  
3. The Resurrection hath to do in blessing, and turning, in respect of Christ's Intercession, that prime act of his Melchisedech-priesthood, his powerful intercession, i. e. in effect, conferring of grace on us; thus Rom. 8▪ 34. where that weighty business of justifying is laid more on the Resurrection, than Death of Christ, (It is Christ that died, yea rather that is risen again.) 'Tis thus enlarged in the next words, who is even at the right hand of God, who also maketh intercession for us; his intercession, powerful intercession at the right hand of God, (a consequent of Gods raising up his Son Jesus) hath a main influence on turning first, and then justifying the ungodly: and so Heb. 7.25. Wherefore he is able to save them to the uttermost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to save them for good and all, deliver them from all kind of assailants, from sin, from themselves, from wrath, from hell, though not absolutely all, yet those that come unto God by him, those that turn when he will have them turn, seeing he ever liveth to make intercession for them. Will you see this more clearly? Why then thus. There are three degrees of grace, preventing, exciting, assisting: the first for conversion, the second for sanctifying, the third for perseverance. And two acts of turning, being already premised, for the beginning of that blessing work, 1. By the power of that Spirit that raised Jesus from the dead; Then 2. By the descent of the holy Ghost; (the first as the seed sown, the second as the rain and Sunshine to bring it up) there is yet a third required for the ear-ring and hardening of the corn, that of Gods giving increase, for the consummating this weighty affair, for the confirming and establishing those that are initially blest and turned into a kind of Angelical state of perseverance: And to this it is, that Christ's continual intercession belongs, for that is peculiarly for Disciples, for those that are Believers, Christians already, that they may be preserved and kept in that state (as for Saint Peter in the time of shock, of tempest, when Satan is at his [expetivit]) that if we be permitted to be tempted, yet our faith may not fail, Luke 22.32. Another copy of this intercession you have John 17. the whole chapter is a prescript form of it, a platform of what he now daily performs in heaven. Look in the 11. verse, Holy Father, keep through thine own name, own power, those whom thou hast given me, those that are believers already: and in the 15. I pray not, that thou shouldst take them out of the world, but that thou shouldst keep them from the evil one; not for immunity from temptations, for an impeccable state, but for a sufficiency of grace to keep, to sustain them in time of temptation, that they may be able to stand. So that this Intercession of Christ, is apportioned and adequate to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proficients, those that are Believers already, Disciples, (or others to come, that shall be such, and when they are prayed for, are considered under that notion, as 'tis clear ver. 20. Neither pray I for these alone, but for them also that shall believe on me through their word) a direct notation, who they are, that this daily intercession for keeping, for perseverance, belongs to, the believers, faithful disciples, and none others, I pray for them, I pray not for the world, ver. 9 Other prayers he can allow for the world, the veriest incarnate devils in it, the very crucifiers, Father forgive them; but this prayer for perseverance, for keeping, is only for the [them] the believers there: The impenitent unbeliever cannot have his portion in that, unless he would have Christ pray to damn him irreversibly, to keep him in his impenitence, to seal him up unto the day of perdition: You see from hence by way of result or corollary, what 'tis that our perseverance in the faith and favour of God, is imputable to, not any fatal contrivance for some special confidents, that their sins shall not be able to separate them, not any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Marcus his Scholars in Irenaeus, pretended to, that by it they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naturally spiritual, that all the debaucheries in the world could no more vitiate them, than the sunbeams are profaned by the dunghill which they shine on, or the gold by the ●luttery it may be mixed with, that by the shield of the mother of heaven, what ever they did, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, invisible to the Judge. No such comforts and hopes as these, of perseverance in sin, and favour with God at once, of making good our union with God, when we are in the gall of bitterness, of being justified, when we are not sanctified; that magical spell, that fastens us in a circle, (and than what ever we do there, the devil cannot approach us) is the very hope of the hypocrite in Job, and that hope as hypocritical as himself, perisheth, and vanisheth, when he hath most rest to set upon it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle, the debauched young man can entertain himself with such daring courageous hopes as these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but old age and deathbeds are not of so good assurance. There is but one principle, I say, of our perseverance to be depended on, that of Christ's daily intercession for the true humble disciple, that his faith may not fail, and that Intercession an act of power in Christ, to give what he thus prays for, All power is given unto me, and so in effect, a doing, and giving, what ever is required on God's part to the working of this blessed work upon our souls, a concurrence, an actual donation of minutely assistance to them that humbly wait and beg for it, and that, secondly, receive it, and make use of it when 'tis given. That double condition is indispensably required on our parts, to the obtaining of this grace, as you may see it in the Habenti dabitur, the parable of the talon: and Heb. 7.25. He is able to save them that come unto God by him, seeing he ever liveth to make intercession for them: the ability to save and deliver out of the tempters hand, to give perseverance, is explained by his continual intercession, but that only to those that come unto God by him, the pious disciple, and true Christian, the worshipper of God that doth his will, that 1. begs, and then, doth not resist, and grieve that Spirit of his, (as Heb. 5.9. he is author of salvation, to whom? to all those that obey him) he is [able to save them] as if Christ were not able to save any others, to give any other perseverance, (as he could not do miracles in his own country, because of their unbelief.) The truth is, his decree and oath hath mani●le● him, no● to work such miracles of mercies, prodigies of perseverance, for the profane impenitent, the either spiritual or carnal presumer. You see now the dependence betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on one side, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, on t'other, the rising on one side, and the blessing and turning on t'other: I proceed to my last particular, that the turning is but a periphrasis of blessing, To bless us in turning, etc.  
And I would it were in my power, instead of demonstrating to your brain, to preach 〈◊〉 home to your affections, to persuade you, and convince you of this great truth, the belief of which, your felicity here, and eternity hereafter, so much depends on; could you but acknowledge the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there is any such thing as blessedness in a regenerate life, discern this mystery of godliness, the present joyous estate, that lies folded up in the new creature, 'tis impossible you should be any longer in love with perishing. There may be perhaps, some smooth, pleasant parts in sin, that the beast about you may delight in, some entertainment for that carnal brute; but what a poor acquisition is that delight, to tempt thee out of blessedness, to rob thee of such inestimable treasures? A piteous exchange this, make the best of it: but when that moment any joy is not to be had neither, when there is so little, so nothing even of transitory carnal pleasure in it, then Return, O Shunamite, return, let not the Prodigal out-wit thee, out-thrive thee, rise up in judgement against thee, and condemn thee; He, after the exhausting not only of his patrimony, but of his flesh, a crest-fallen degenerous Prodigal, a kind of Lycanthropos Nabuchadnezzar, (but in worse company) driven from men to swine, which of all other creatures are unfittest to preach returning (their ocular nerves, saith Plutarch, are so placed, that they can never come to see Heaven, till they are laid upon their backs) yet even (this guest of swine) Prodigal can at last think fit to return to his Father; O let this Prodigal turn Preacher, (as such sometimes, when they have run out of all, are wont to do) I shall give him the Text, on which I shall be confident he will be very rhetorical, Return unto thy rest, O my soul.  
Again, consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what blessedness is, and that may possibly work upon you; Other excellencies there are, that may set you out in the eyes of men, generosity, obligingness, wisdom, learning, courage, etc. and every of these can be thought fit to be some sober man's Idol. And yet the utmost that can belong to these, is to be praiseworthy: And then, what proportion is there betwixt all these, and one such heroic excellency, of which the Philosopher can say, praise is too poor a reward for them, we count them blessed.  
O then, if there be any consolation in Christ, any virtue, any praise, if any so noble a quality as ambition be left in you, if any spark of that Vestal flame, any aspiring to that which will ennoble and sublime your natures, any design on blessedness, behold and remember the turning in this Text; nay, if you are but so wel-natured as to wish a poor piteous accursed kingdom out of the jaws of so many hells, and capable of some return toward blessedness again, fulfil you my joy. Away with those objections and prejudices we have to repentance, that 'tis a rugged, thorny, galling way, a dull, melancholy, joyless state, what ever you can miss, what ever quarrel in it, 'twill be abundantly repaired and satisfied in this one of blessedness; send me all the torments and miseries of this malicious Age, the inventions of wit, and cruelty, all the diseases, that the Heathens fear had deified, and in the midst of these, a present, instant blessedness, and I shall certainly defy them all; give me blessedness upon the rack, upon the wheel, and if you will suppose it possible, in hell itself, and I will never ask Father Abraham's favour or allay to those flames, I shall not doubt but to enjoy that any thing, that hath blessedness in it. The very Heathens, saith Saint Austin, had a great design upon one treasure that they found they had lost, used all means they could think would contribute toward the recovery of it; and in that quest went at last, saith he, and gave their souls to the Devil, to get purity for those souls. 'Twere then but reason that you would give your souls unto God, to purchase it, that you would set a turning, a purifying, when the same compendium renders you pure, and blest together, when the being happier than you were before, is all that you pay to be so for ever.  
I have tired you with preaching that, that would have been more seasonable to have prayed for you, that God, having, as on this day, raised up his Son Jesus, will vouchsafe to send him into every of our hearts, to bless us, to bless this accursed, miserable Kingdom, this shaking, palsy Church, this broken State, this unhappy Nation, this every poor sinner soul, by turning all, and every one from his iniquities, by giving us all, that only matter of our peace, and serenity here, and pledge of our eternal felicity hereafter; Which God of his infinite mercy grant us all, for his Son Jesus sake whom he hath thus raised. To whom with the Father, and the Holy Ghost be ascribed, as our only tribute, the honour, etc.    

GOD'S Complaint against REVOLTERS.  

The X. SERMON, Prepared at Carisbrook-Castle, but not Preached.  ISAIAH 1.5. 
Why should you be stricken any more? you will revolt more and more.  
IT is a heavy complaint of Gods, and though expressed without much noise, yet in a deep melting hearty passion, not only in the verse next before my Text, with heaven and earth called to be witnesses of the complaint, but with a little varying of the expression, every where else, throughout the Prophets, that Israel doth not know, God's people doth not consider. All the arts of discipline and pedagogy had been used to teach them knowledge, and consideration, i. e. to bring them to a sight, and sense of their estate, Lectures, warnings, chide, blows, shaking, and rousing, and hazening them, if it were possible, to awake them out of that lethargic, senseless condition. The whole people used like that proud King of Babylon, driven from men, set to live and converse with the beasts of the field, (such were the Chaldeans, whither they were carried captive) if so be, as it fared with him, so it might possibly succeed with them, the Field be a more gainful School than the Palace had been, that by that means at least they might lift up their eyes to heaven, and their understanding return to them, Dan. 4. Turned from men into Beasts, that that stranger Metamorphosis might be wrought on them, a transformation from men into men, from ignorant brutish, into prudent considering men, nay delivered up even unto Satan by way of discipline, that Satan might teach them sense; The plagues of Egypt, of Sodom, of Hell let loose upon them, to try whether like the rubbing and the smarting of the Fish's gall, it might restore these blind Tobits to their eyes and souls again. To work the same work, if it be possible, upon us, is, I profess, my business, and only errand at this time; There hath been a great deal of pains taken by God to this purpose, doctrine and discipline, instructions and corrections, and all utterly cast away upon us hitherto, the whole head sick, and the whole heart faint, in the words next after my Text, which you must not understand, as ordinarily men do, of the sins of that people, that those were the wounds, and bruises, and purified sores, (give me leave to tell you, that is a mistake, for want of considering the context) but of judgements, heavy judgements, diseases, piteous diseases, both on head and heart, Epilepsies, wracking pains in the head, the whole Kingdom may complain in the language of the Shunamites Child, O my head, my head! nay, in the Prophets, the crown is fallen from our head, the crown of our head torn and fallen from our head, and the heart in terrible fainting fits, every foot ready to overcome; From the sole of the foot to the crown of the head, from one extreme part of the Nation to another, nothing but distress or oppression, suffering, or acting direful Tragedies, misery or impiety, (the latter the more fatal symptom, the greater distress of the two) and yet no man layeth it to heart, England will not know, will not consider.  
The truth is, the deformities which are in ourselves, we are such partial self-parasites, that there is no seeing in a direct line, no coming to that prospect, but by reflection; shall we therefore bring the Elephant to the water, and there show him and amaze him with the sight and ugliness of his proboscis? the state of the Jews is that water, where we may see the image of this present Kingdom most perfectly delineated in every limb and feature, its prosperity, its pride, its warnings, its provocations, its captivities, its contumelious using of the Prophets, scorning the Messengers from God that came to reprieve them, at length its fatal presages, the deadly feuds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zelots and Brothers of the sword, ploughing it up to be sowed with salt and brimstone, and all this chargeable culture and discipline cast away upon them utterly, mortifying (in stead of sins and impieties) nothing but the relics of piety, and civility and ingenuous nature; a strange pestilential fever, feising upon their very spirits and souls; and now nothing but a Roman Eagle, or a Hell, a Titus, or a fiend, left behind to work any reformation on them. Thus all God's thunderbolts being exhausted, his methods of discipline pozed, and nonplused, and frustrated, there is nothing behind, but calling in and retracting those rods, the no longer vouchsafing those thunderbolts; a news that perhaps you would be glad to hear of, a respite of punishments, but that the most ominous direful of all others, the most formidable of all Gods denouncing, the last and worst kind of desertion; Why should you be (not embraced and dandled, but scourged and) smitten any more? You will revolt more, and more.  
These words will afford you these four fields of plain and useful meditation: 

1. God's custom of striking sinners, and increasing stripes on them, in order to their reformation.  
2. The prime proper seasons for such striking: 1. In case of revolt. 2. In case of revolting more.  
3. The one only case in which striking becomes uncharitable, when the more and the more God smites, the more and the more the sinner revolts.  
4. And lastly, the pitiful estate of the sinner when he comes to this, when in this case God removes smiting, for though it be an act of mercy in God, yet 'tis that which bodes very ill, 'tis an indication of the most desperate estate of the Patient. Why should you be stricken any more?    
I begin first with the First, (which lies not so visible and distinguishable in the Text, but is the foundation, that is supposed under it, and on which all that is visible is superstructed) and that is God's pious and charitable design in smiting sinners, and increasing stripes on them; though now, on more prudential considerations, they shall not be any more smitten.  
If my children forsake my Law, etc. I will visit their offences with the rod, and their sin● with scourges, saith God by the Psalmist. God hath his visits for distempered children, not only like that of St. Paul's, in the spirit of meekness, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the rod: and if that single engine of discipline will not do it, there are sharper and more behind, the flagella, or scourges, in the Plural. And this by the way of prudent medicinal process, of solemn deliberate dispensation, according to rules of Art: You will presently discern it, if you but look into the nature, and causes, and process of the disease: I shall give you but one way of judging of these, by remembering you, that all sin is founded in bono jucundo, in the pleasing, or delighting of the carnal faculty: Every man is tempted, when he is drawn away of his own lust and enticed, when his carnal pleasurable faculty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, draws him out of his road of piety, by an amiable pleasurable lure or bait: Of this kind, if you will look into the retail, you shall find every sin in the world to be, some law of the members, some dictate of the flesh, which is all for sensitive pleasure, a warring, a contending, arguing, and pleading before the will, against the adversary law of the mind, against the dictates of honest, or virtuous, of the rational, or christian, which is a pretending and contending on the other side. Three representations there were of the apple in the first sin, and every of those under this notion of pleasure: The woman saw, 1. That 'twas good for food, pleasurable to the taste: 2. A desire (as 'tis in the Heb.) which we render again, pleasant to the eyes: And 3 that 'twas to be desired to make one wise, i. e. according to the same Heb. notion, pleasurable in this, that it would make them know more than they did before, a kind of satisfaction, and so pleasure to the understanding, (as you know, knowledge, though it be but of trifles and news, is a most pleasurable thing.) And, so generally every sin is begotten after the image and likeness of that first; the pleasures of lust, the pleasures of revenge, (that huge high Epicurism) the pleasures of pride, (the greatest that Aristotle, or the Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceived that the old Heathen gods could pretend to, in their recesses, their not vouchsafing to see or hear any thing, but by Perspectives and Otacousticks) or again, the pleasures of heresy, of schism, which he that is guilty of, saith the Apostle, is he not carnal? the pleasures of singularity, and being head of a Faction, they say, the hugest sensuality, and voluptuousness, the most bewitching ravishment of any: And even covetousness, and ambition, the sins which seem to be particularly fastened on two other notions of the forbidden fruit, the profit and honour, the wealth and greatness, the baits of the world, and not of the flesh, (and may have smitings of God proportioned to them, on our estates, and honours, as well as on our flesh) yet, I say, even these would certainly never be able to work upon us, if there were not a notion of pleasure in them: and therefore one of them is called the lust of the eye, and the worldly pomp, and greatness, the object of the other, (as that in Moses, of the honour of being called the son of Pharaohs daughter) is distinctly styled the pleasures of sin, in the plural, Heb. 11.25. And indeed the matter is clear and demonstrable, there being but two contrary faculties about us, the rational, and the carnal principle, the inward and the outward man, as every virtuous and christian thought and action is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 7.22. a complacency and delight of the upper nobler spiritual faculty in the law of God, the object apportioned to that, so is every sin that is ever committed, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a complacency, or conjunction in liking, a being pleased with the law of the members, a choosing of that which may be most agreeable and proportionable to the designs of the flesh, i. e. most desirable and pleasurable to that.  
Having given you the character of the disease, the distinct nature of sin, the propriety of the distemper, that some either true or false sensual pleasure, something that is really delectable to the flesh, or that either by a false glass of passion, or custom, or else by an imperfect half light, appears to be pleasurable, is the foundation and matter of every sin, (never any revolts from God, but when we hope to enjoy ourselves better in some other company, some revenue or income of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or joy to the flesh expected, and aimed at in every extravagance or out-lying) you cannot now choose but acknowledge the propriety of the Physic, which we have here before us, the usefulness of the strokes, or smitings for this recovery. When a man is in the pursuit of a mere pleasurable object, which he confesses to value for nothing else, but that it is sweet to taste, could he but discern or espy the whole sweetness and pleasurableness of it secretly let out, or spilt upon the ground, or evaporate before his eyes, or but a scourge held over his head, or a Vial of gall or wormwood imbibed, that for every dram of pleasure shall give him a terrible proportion of bitterness at the present, of instant pain and smart: 'tis not imaginable that any man in his senses should advance one step further in this pursuit; the more sensual and carnal man he is, the more he must abhor such marches as these, which are so treacherous and malicious to the very flesh; he that can satisfy himself with the empty name of sin, though 〈◊〉 taste never so sour or loathsome, that will not in this case compromise, and compound with innocence, take purity on Christ's terms, rather than venture on present racks and torments, had need be a sublime, aereal, spiritual sinner indeed, like Lucifer himself, who we know, is all Spirit, he must have nothing left of sense or flesh about him; Were but the thousandth part of that Hell which expects the indulgent sinner in another world, mixed in the very cup of his pleasurablest sin here, the least present whip instead of all those future scorpions, it would be almost impossible for the most magnanimous sinner to venture so deep for that empty honour, the bare opinion, or fancy or credit of having assaulted and rebelled against Heaven, and gained nothing by it, to pay so dear for that which is not bread, hath nothing of substance or satisfaction in it; And therefore this is the design of God's rod, his smitings, his punishments, to give us a little of that Hell before hand, (which our infidel senses apprehend nothing of, as long as 'tis future) to help us to some disrelish to sin at the present, to give us some part of its portion, (of the odiousness & bitterness of it) in the very mouth, that we may not have any joy in chewing, or swallowing down so abhorred a mixture, which hath such a certain arrear of horror, and bitternest in the stomach, to rain down some fire and brimstone into our throats, whensoever we are gaping after that forbidden Tree; thus to discourage, if not to allay our hydropic thirst, to encumber and traff us in our violent furious marches, to pluck off the wheels of our Egyptian chariots, that they may drive more heavily, that finding the most pleasurable sin such a sad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a compost of more bitter than sweet at the very instant, we should never be such blind obedient Votaries of Satan, never so perfectly renounce and deny ourselves, our own ease, our own all kind of interests and advantages, never be such professed enemies and tyrants against our own flesh, as to go on in such chargeable ways of sin, when we see and feel so sadly, how without and before the certain cures of a chilled old age, by this charitable anticipation of Gods smiting hand, the days are come upon sin, that we can truly say that we have no pleasure in it. And so you see the grounds of this medicinal method, the charity and piety of God's design in smiting, my first observable; I proceed briefly to the prime proper seasons of this charity, this smiting, 1. In case of revolt, 2. Of revolting more, my second particular.  
God's first season of punishing is instantly upon revolt, at the first breaking off, or aversion, or departure from God; And sure he that is not suffered by God to enjoy one easy or comfortable hour in sin, that is presently called to discipline, taught what a jealous God he hath provoked, that is roused and awaked at the first nod, watched over by the most vigilant Monitor, (that he cannot move out of his posture of piety, but presently God in heaven is a calling out to him to reduce him to his rank again) cannot choose but acknowledge himself a prime part of God's care and solicitude. The first day of going out into the field, as in Gods, so in Satan's service, is generally a nice and a critical day; according to the successes or discouragements we meet with then, we have more or less mind to the trade for ever after; should but our beginnings of revolt from God, our first treacherous intentions against him prove lucky, and smooth, and prosperous, 'twere easy and prone (and not at all improbable) for us to glide insensibly into all rebellions and impieties, to swear fealty to Satan, that hath entertained us so hospitably, and suddenly to engage so deep under his colours, that there would be no retiring with honour, no returning to God without being infamous, without undergoing the brand of Apostates from Satan, of a kind of Foedifragi▪ Covenant-breakers and Desertors; Our repentance would go for the more scandalous thing, our reduction to our allegiance to Heaven, would be the forfeiting of a trust, and within a while appear the more ill-favoured, reproachful revolt of the two; Whereas if we meet with some checks and discouragements betimes, some rousing brushes at the first entrance into the service, 'tis possible we may discern our error; especially, if it were the flesh that helped to seduce us, if the hope of advantage that brought us into it, because the wicked goes unpunished, therefore the heart of man is wholly set to do evil, saith Solomon, and therefore, that God may not be thought to desert them presently at the first revolt, to deliver up that heart of theirs to that hell upon earth upon this first single provocation, God is concerned in faithfulness to cause them to be troubled, not to lead them into this temptation, to profane continuance in sin, but to give them this grace, this gift of punishment, to reduce and recall them presently, as soon as they are revolted, to let Satan or his instruments lose, to disease and awake this drowsy servant of his, who therefore to such purposes though he be cast out of heaven, from being Gods menial servant, is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's officer, and minister, retains so much of his old angelical title, of being a ministering spirit, and that, if we be not wanting to ourselves, to the greatest advantage of our souls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a piece of edifying, not sanguinary discipline. And let me tell you my opinion, that for that which is called punitive justice, severity or revenge on sin, that part of the Magistrates office among men, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an avenger for wrath, were it not in mere necessary charity to them that are punished, or to them that are warned by others punishment, there were no reason for any man to inflict it upon another, 'twere wholly to be left to God's tribunal.  
From this hint, two things I desire to commend to my Auditory, by way of Application.  
1. The care that they are to have, to take special notice of every the softest degree of smiting that ever befalls them in their lives; be it sickness, or a miscarriage, a thousand to one, it is an application of Gods to some special distemper of thine, to some degree of revolt from him: This I will not say is perpetually true, because I know there be other uses of smitings, for the exercise of many Christian virtues, (which would rust and fully and come to little, and so Christ lose all the glory and renown, and we all the reward of them, if we had not such occasions to exercise them) but I say, the odds is so great, when the rod of God comes, that it comes for some such revolt of thine, that certainly it is thy duty, so far to distrust thine own excellencies, as to doubt that it comes not to thee merely as to an athleta, or combatant, or perfect Christian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by way of trial only, but as to one guilty of some kind of revolt, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for punishment and reformation: And though I cannot be confident it is so, yet believe me, thou hast so much reason to suspect thyself, that it will be worth thy pains to examine, upon every stroke on thy body, thy estate, nay on thy reputation, every cursing of a Shimei, eve● approach, or terror, brandishing the rod, or sword against thee, that 'tis some present sin of thine, some degree of instant revolt that hath brought this stroke upon thee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith S. James, If any man be sick, etc. The whole Text supposeth it strongly probable, that he that is thus visited, hath committed some act of revolt, either of greater or lesser moment, either against God, or his brother, to which that sickness hath some relation; and there is a notable place, Ecclus. 18.21. Humble thyself before thou be sick and in the time of sins, show repentance, supposing the time of sins to be the forerunner of sickness; and he that would but thus examine himself, whensoever he hath any such bitter potion sent him from God, ask his own conscience (his best adviser) the question, to what former disease it is, to which God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not as an enemy, but a Physician, hath accommodated this application, he might perhaps forty years hence thank me for this admonition, and be able to tell me that from this day to that, he hath experimented the truth of the observation, never received a corrosive plaster from God, but upon enquiry, he found a piece of dead flesh in himself, to which it clearly belonged; I doubt not but a few good memories might presently bring me in a catalogue of proofs to my observation, I desire you will be your own Confessors, and do it to yourselves; and then do the duty that in such case belongs to you. And that is, (in the second place) not only to acknowledge the disease before God most freely, and apply his physic and our diligence to the cure of it, but withal to look upon these strokes, as the sovereignest mercies, so many beams of mere grace, Sermons from Heaven, the very [bath Col] the voice from heaven of old, that seldom came but with a clap of thunder along with it, methods of Gods restraining, and exciting Spirit, and thank God as heartily for them, as for the richest boons, the warmest sunshines, that you ever received from the sun of righteousness; and being once made whole, rescued (upon thy return) from one such first smiting, it concerns thee nearly for ever after, to go, sin no more, lest a far worse thing happen unto thee.  
For so I told you, there is a second season of smiting, and that, of doubling the blows, viz. upon our revolting more. God doth not presently upon the first recidivation, or relapse, give up the sinner for desperate; he concludes indeed most justly and deliberately, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or disaffection is the stronger, when it breaks forth again, the leprosy more dangerous, that it spreads in the flesh, after it hath been looked on by the Priest, that the former Physic, if 'twere sufficient to set him on his legs again, was not yet able to make him a hail sound man, some venomous humour was left behind, and in all probability, a stronger physic is now necessary, perhaps a whole course of steel: A physic, God knows, that this Kingdom hath been under five or six years, I would I could say, the Patient prospered under it; nay, that it had not grown far worse, gone backward in all auspicious symptoms ever since, as if that steel, not sufficiently prepared, were turned into the habit of the body, and now wanted some higher chemical preparations to work it out again. If this be the case, as God knows its too suspicious it is, I am then fallen on my third general, the only case wherein this sharp physic becomes unseasonable, when the more and more God strikes, the more and more the sinner revolts; and to that I must now hasten. Why, etc.  
A nice subtle question and dispute there hath been among Divines, which may in par● have its decision from hence, concerning a peculiar middle third kind of knowledge in God; as whether, on supposition that such a thing should come to pass, which never shall, God knows what will follow by way of consequence. To this purpose many notable passages of Scripture there are: the Oracle, that David received about the men of Keilah, the assurance that they would deliver him up, if he entrusted himself to them; though the truth is, he never made the trial of their sincerity, but believed God the searcher of their hearts, without that more costly experiment. So when Christ affirms of Tyre and Sidon, that, if the miracles done in Bethsaida, had been done among them, they had infallibly repent. And so St. Paul in his voyage by sea, that told the Mariners how certainly they should be cast away, if any went out of the ship, though they neither went out, nor lost one life. And so here, where God by the Prophet foretells, that in case he now should smite them any more, they would revolt more and more, and therefore resolves to give over smiting. To enter into any part of that subtle debate, is not my design, as remembering that of Greg. Naz. that the Ammonites and the Moabites were not permitted to enter into the Church of God, i. e. saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, curious and subtle discourses, which are not very apt to minister grace, or edification to the hearers: the utmost that will be of use or profit to us, is, to observe this positive aphorism of God's methods of discipline, of his gracious oeconomies, seldom or never to send punishments on any, but when they are probable to do some good, to work reformations on them. Two cases there are in Physic, when the Physician in all reason withdraws his hand and his drugs, 1. When the Patient is desperate, and the Physic of an high nature; for then such costly drugs should neither be poured out, nor defamed, neither lose their virtue, nor adventure their reputation on the desperate patient; as long as there is hope, they must be placed, (be it never so chargeable or painful) even to cupping and scarifying, even skin after skin, (as those words in Job would be rendered, those things that are nearest to us one after another) and all that he hath will he give for his life; and when there is no hope, some easy Physic, some indifferent, tame cordials may be allowed, till the last gasp; but the nobler drugs must not be thus riotously dealt with; and so in like manner to the desperate revolter, the sun may shine, and the rain may fall on him, as well as on the most hopeful, some indifferent ordinary ways of cure, such are prosperity, affluence of Fortune, and the like; but for the magistrals of nature and art, such are Gods smitings and punishments, which cost God dear, as it were, he is fain to fetch them from far, to go out of his place for them, in the Prophet's style, God will not be so prodigal of these, but when there is hope that they may prove successful.  
And so again, secondly, when the condition is more hopeful, yet in case the kind of physic is become too familiar with the body, when it ceases to be physic, and proves diet, turns into nourishment and increase of the disease, 'tis then more than time to change the bills, to set the Patient to some new course; and this is the case in the Text again; and I heartily wish to God, it were not the very case of the Kingdom: I will not say, 'tis a desperate patient, that no method of Gods could possibly work good on us, (no, I will hope and pray yet against our wickedness, and do it on this very score; For although some part of the Nation have had, for a long time, little of this bitter physic administered to them by God; yet sure some of us are still under this cure of the rod, have not all our caustick plasters torn off from us, from whence I think I may conclude, that God is still a wrestling with our disease, hath not yet given us quite over unto death) but this I am afraid, I may too truly say, that of those that are still under this sharp and sovereign course of Physic, this of punishments, it is become too familiar with most of us, we look not on our afflictions as on medicines sent us immediately out of the special dispensatory of Heaven, but as the ordinary diet and portion of mortal mutable Men; I wish I could not add, that our malady hath most highly thrived, and prospered under our Physic, more new kinds, and varieties of sinning, from all the Nations about us, nay from Hell itself taken in, incorporate and naturalised among us, in a few years of God's sword being drawn, his thunderbolts scattered among us, a greater progress toward Atheism made generally in this Nation under this preaching of the rod, than in many Ages before had been observable among us; Let it be considered with some sadness, and it will certainly appear to the eternal shame of a provoking people that to every degree of oppression and injustice, that this Nation was formerly guilty of, the thousand-fold were now a very moderate proportion; to every oath, that was formerly darted against Heaven, there are now whole volleys of perjuries, never did so course and sturdy, so plain, and boisterous a sin, so perfect a Camel go down so glib, and go over so easily. To omit that prodigy of lying and slandering (a vapour that came visibly out of Hell, assoon as it was there resolved that innocence must suffer) some sins as wasting as any in the whole inventory, have of late grown so frequent, and fashionable in the world, that they have quite put off the nature of sin, by being our daily food, digested and converted into other shapes, as if swallowed by a pious man (who, God knows, must answer the dearest for his revolts) they should turn into his substance, become acts of piety, of the highest size, one such metamorphosed, transfigured sin is become able to commute, and expiate for a hundred more, that have not had the luck of that disguise; and, in a word, our revolts are so prodigiously increased, improved into such a mountainous vastness, such a colony of none but giantly shapes, that though I cannot undertake to foretell our fate, or affirm that we are those very men come to that very crisis, upon which God by the purport of the doom in my Text, will soon give over smiting any more, (which perhaps some might be so mad as to think an happy news, if they could but hear of it, and would be content to venture any hazard that this could bring on them) yet this I shall from hence be able to pronounce dogmatically, that should such a fate befall us, (either the Nation in general, or any of us in particular) should there be a respite of the rod, before any laying down of the sins that called for it, a cessation of arms betwixt heaven and earth, before a cessation of hostilities between earth and heaven, this were as the last, so the worst of evils, a calm to be dreaded beyond all the loudest tempests, which will be the better evidenced and demonstrated to you, if we proceed to the fourth and last particular, the pitiful estate of the sinner, when in this case God removes smiting, Why, etc.  
To discern the sadness, and deplorableness of this estate, I shall need give you no sharper character of it, than only this, that 'tis a condition that forceth God to forsake us in mere mercy, to give over all thoughts of kindness to us, and that the only degree of kindness left, whereof we are capable: In plain terms, to that man or people, that is the worse for stripes, these two most unreconcilable contraries are most sadly true:  
The removing of these stripes is the greatest judgement imaginable.  
And yet 2. That greatest judgement is the only remaining mercy also.  
Consider these two apart, and you will see the truth of them.  
1. The removing the physic before it hath done the work, is the greatest judgement, even substraction of all grace, downright desertion, and nothing more fatal than that, to him that cannot recover, or repent of himself, without the assistance of that physic; strokes are not sent by God, but as a last, and necessary reserve, when a long peace and prosperity have been tried, and not been able to make any impression on sin; nay perhaps, have gone over to the enemy's side, taken part with sin, proved its prime friend, furnished it with weapons, and ammunition, enabled it to riot, and grow luxurious, and to think of being final Conqueror over the Spirit of God, which had it been kept low, it could not have done; and in this case, the weight and fortune of the whole battle lies on stripes, and if those be commanded away by God, if recalled upon a first or second repulse; if all God's thunderbolts, the only remaining hope, have the retreat sounded to them, what a destitute, routed, forlorn, estate is the Soul then left in? Had sin been wounded or worsted in the fight, brought to some visible declination, yet this withdrawing of those forces that gave this lusty assault, would presently restore it to some heart and courage again, would give it space to rally and recover strength; and so oft it falls out, that when afflictions have done their work, mortified our excesses, and so march home again to God, in triumph over the enemy, yet within a while (after the smart is forgotten) the very vanquished lust returns, and gets strength again, and, as 'tis oft in Thucydides story, by that time the trophies are set up, the baffled enemy regains the field and victory: But when on the other side, sin after the combat with God's rod, comes off unwounded, and hail, and the bruised and battered rod is seen to have retired also, than this is the greatest fleshing of sin imaginable, a perfect bloudless victory over grace, over God's merciful Spirit, striving with us; and nothing but haughtiness, and triumph, and obduration is to be looked for, after such successes; And this is that sad state of desertion I told you of, a leaving the poor soul, like him that had fallen among thiefs, wounded, and half dead; and not so much as one good Samaritan near to bind up, or pour in the least drop of oil, into the wounds, (for 'tis not imaginable, that ease, or peace, so calm, so soft, so pusillanimous a creature, as affluence or prosperity is, should ever come in to the rescue, should do such valiant acts, when so much stouter, sterner instruments have been so utterly repulsed) And yet in this sad case, the matter is not yet at the highest; but, (which was the second part of the true, but doleful Paradox) this very desertion is the only tolerable mercy now behind. Should God continue stripes, and they still make the sinner more Atheistical, this, I say, would but increase the load in hell; Every improsperous stroke on the steeled anvil heart, will but add to the tale of oppositions, and affronts, and resistances, and so to the catalogue of guilts and woes, that sad arrear which another world will see paid distinctly; and so the calling off, or intercepting of these strokes, (i. e. these our unhappy advantages and opportunities of enhansing our score, or reckoning) is a kind of mercy still, though but a pitiful one; and if God do not think fit to afford us this mercy, if God do not give over smiting in this case, this is then his greater severity yet.  
And so I conceive the impenitents state brought to an extraordsnary issue, that whatsoever God deal out to us, the consequence is of a nature most tightly miserable; If he take off his punishments, we are in a desperate estate, there's nothing left, in any degree probable to do any good on us; and if he do not take them off, they do but accumulate, and heighten our future torments; the mercy is a cruel mercy, and the severity a cruel severity; the first leaves us in a palsy or lethargy, a dead stupid mortified state, and the second increases the Fever, adds fuel to the flames: If he strike not, we lie dead in sin, as so many trunks and carcases before him; if he strike on, he awakes us into oaths and blasphemies, and so still more direful provocations.  
And so, as we are wont to say of an erroneous Conscience, in case the commands are lawful, which that thinks unlawful, it sins which way soever it moves; by disobedience, against the duty of the fifth Commandment; and by obedience, against the dictate of conscience (a sad exigence, no way in the world to be avoided, but by getting out of the prime fundamental infelicity, getting the erroneous Conscience informed and rectified:) so is it, in a manner, with God towards this unhappy creature of his, that hath not, nor is like to edify under stripes, he wounds it mortally, whatsoever he designeth toward it; his desertion is cruel, and his not deserting is cruel too. Lay but the scene of this Kingdom at this time, (of which I may say, 'tis a stubborn unnurtured scholar of Gods, a very ill proficient under stripes; far worse, and more hopeless now, than when first it came under this discipline) and I shall challenge the prudentest Diviner under Heaven, to tell me rationally, what 'twere but tolerably charitable to wish, or pray for it, in respect of the removal of God's judgements: should we be respited, before we be in any degree reform, th●●●t out of God's School, now we are at the wildest? This were a woeful change, removing of Canaanites, and delivering us up to the beasts of the field, breaking down the enclosure, and letting us out into the wilderness, rescuing us out of purgatory, and casting us into hell, and never any Orate pro animâ, prayer for deliverance out of those Poetic flames, was so impious, so unkind as this. And whilst I have this prospect before me, methinks I am obliged in very charity to pray, Lord keep us in this Limbo still, these but transitory afflictions of this life, which in comparison with spiritual desertion, or delivering up to ourselves, is a very cheerful and comfortable condition: And yet should God thus hearken to that prayer, continue us under this discipline longer, provide a new stock of Artillery, and empty another Heaven, another Magazine, and Armoury upon us, and all prove but bruta fulmina still, another seven years of judgements thrive no better with us, than the last sad apprenticeship hath done; O what an enhansement would this be of our reckoning? What a sad score of aggravations, (that is, of so many mercies and graces, so many wrestle of his spirit with sin, all grieved and repelled by us) and consequently, what a pile of guilts toward the accumulating of our flames? what is the natural and the only salvo to this intricacy, I suppose 'tis prone to any man to divine; why to reform the fundamental error, which can no otherwise be repaired after; to begin, if it be but now, to edify, and to be the better for stripes, to set every man to this one late, but necessary resolution, and not to be content to have done somewhat at home in private, every man in mending one, as they say, (though if that were done uniformly, 'twould serve the turn) but every man, whose heart the Lord hath strucken, to be a convert-humble-mourner for the iniquity of his people, (for the provocations of this Church, and Kingdom, and for the plague of his own heart) to go out, and call all the idle bystanders in the field, to draw as many more, as 'tis possible, into that engagement, and in this sense to bring into the service a whole army of Covenanters and Reformers, every man vowing hostility against those wasting sins of his, that have thus long kept a tortured broken Kingdom, and Church upon the wheel, which can never get off, till we come whole shoals of suppliants, and auxiliaries to its rescue; nay, till the sins that first brought it to this execution, become the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be delivered up cheerfully to suffer in the stead. That this work be at length begun in some earnest, you will surely give God and his Angels, and your friends leave to expect with some impatience; and 'twere even pity they should any longer be frustrated: If they may at last be so favoured by us, our state will be as great a riddle of mercy and of bliss, as 'twas even now of sadness and horror: Let God do what he please to us for the turning, or for the continuing our Captivity, 'twill be matter of infinite advantage, and joy to us; If he continue us still upon the cross, after the consummatum est, after the work is done, after it is a reformed, purified Nation: O that is a super-angelical state, a laying a foundation in that deep, for the higher and more glorious superstructure of joy and bliss in another world; Nay, if he should sweep us away in one akeldama, this were to the true Penitent, but the richer boon, a transplantation only, a sending us out a triumphant (not captive) colony to heaven. Or if we be then taken down from the Cross, and put into the quiet chambers, or dormitories, if there be seasons of rest and peace yet behind upon this earth in these our days, O they will be rich seasons of opportunity to bring forth glorious proportionable fruits of such repentance, a whole harvest of affiance and faithful dependence upon Heaven, a daily continual growth in grace, in all that is truly Christian: In a word, of rendering us a kingdom of angelical Christians here, and of Saints hereafter; Which whether it be by the way of the Wilderness, or of the Red-sea, by all the sufferings that a Villainous world can design, or a gracious Father permit and convert to our greatest good, God of his infinite mercy grant us all, even for his son Jesus Christ his sake, To whom with the Father, etc.    

SOME PROFITABLE DIRECTIONS BOTH FOR Priest and People, IN TWO SERMONS Preached before these EVIL TIMES: THE ONE To the CLERGY, THE OTHER To the CITIZENS of LONDON.  
By H. HAMMOND, D. D.  
LONDON Printed, MDCLXXXIII.   

These Two following Sermons were subjoined by the Author to the Review of his Annotations on the N. T. published 1657. with this Advertisement,   

TO THE READER.  
MY fear that these Additional Notes may fall into some hands, which for want of sufficient acquaintance with the larger Volume, may miss receiving the desired fruit from them, hath suggested the affixing this Auctarium of two plain, intelligible discourses; the one prepared for an Auditory of the Clergy, the other of Citizens or Laity, and so containing somewhat of useful advice for either sort of Readers, to whose hands this Volume shall come. That it may be to both proportionably profitable, shall be the prayer of  
Your Servant in the Lord, H. HAMMOND.   

THE PASTOR'S MOTTO.  

The XI. SERMON. Preached to the Clergy of the Deanery of Shorham in Kent, at the Visitation between Easter and Whitsuntide, A.D. 1639. held at S. Mary-Cray.  2 COR. 12.14. 
For I seek not yours, but you.  
THis Text hath somewhat in it seasonable both for the assembly, and the times I speak in; For the first, It is the word, or Motto of an Apostle, Non vestra sed vos, not yours but you, transmitted to us with his Apostleship, to be transcribed not into our rings, or seals of Orders, but our hearts, there, if you please, to be engraven with a diamond, set as the stones in our Ephod, the jewels in our breastplate, gloriously legible to all that behold us. And for the second, consider but the occasion, that extorted from our humble Saint, this so magnificent elegy of himself, you shall find it that which is no small part of the infelicity of his successors at this time, the contempt and vileness of his ministry, a sad, joyless subject of an Epistle, which would have been all spent in superstruction of heavenly doctrine upon that precious foundation formerly laid, in dressing of those noble plants, that generous vine Isa. 5. that had cost him so much care to plant, but is fain to divert from that, to a comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a parenthesis of two or three chapters long, to vindicate himself from present danger of being despised, and that, even by his own children, whom he had begotten in the Gospel, but other pseudo's made up all of lying, and depraving, had debauched out of all respect to his doctrine or estimation to his person. I should have given a S. Paul leave to have hoped for better returns from his Corinthians, and now he finds it otherwise, to have expressed that sense in a sharper strain of passion, and indignation, than Tully could do against Antony, when on the same exacerbation he broke out into that stout piece of eloquence, quid putem? contemptumne me? non video quid sit in moribus aut vitâ meâ, quod despicere possit Antonius. But there was another consideration, which as it composes our Apostles style, so it enlarges it with arguments, all that he can invent, to ingratiate himself unto them, because this contempt of their Apostle, was a most heinous provoking sin, and withal, that which was sure to make his Apostleship successless among them; And then, though he can contemn reputation, respect, any thing that is his own, yet he cannot the quaero vos, seeking of them, that office that is entrusted him by Christ, of bringing Corinthians to heaven; Though he can absolutely expose his credit to all the Eagles and Vultures on the mountains, yet can he not so harden his bowels against his converts, their pining, gasping souls, as to see them with patience posting down this precipice; by despising of him, prostituting their own salvation; And therefore in this ecstatick fit of love and jealousy in the beginning of chap. 11. you may see him resolve to do that, that was most contrary to his disposition, boast, and vaunt, and play the fool, give them the whole tragedy of his love, what he had done, and suffered for them, by this means to raise them out of that pit, force them out of that hell, that the contempt of his ministry had almost ingulph'd them in. And among the many topics that he had provided to this purpose, this is one he thought most fit to insist on, his no design on any thing of theirs, but only their souls; Their wealth was petty, inconsiderable pillages and spoil, for an Apostle in his war-fare, too poor inferior gain for him to stoop to; A flock, an army, a whole Church full of ransomed souls, fetched out of the Jaws of the Lion and Bear, was the only honourable reward for him to pitch design on, Non quaero vestra, sed vos, I seek not yours, but you.  
In handling which words, should I allow myself licence to observe, and mention to you the many changes that are rung upon them in the world, my Sermon would turn all into Satire, my discourse divide itself not into so many parts, but into so many declamations, 1. Against them that are neither for the vos nor vestra, the you, nor yours. 2. Those that are for the vestra, but not vos, the yours, but not you. 3 Those that are for the vos, you, but in subordination to the vestra, yours; and at last perhaps, meet with an handful of glean of pastors, that are either for the vestra, yours, in subordination to the vos, you; or the vos, you, but not vestra, yours. Instead of this loser variety, I shall set my discourse these strict limits, which will be just the doctrine and use of this text, 1. Consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the truth of the words in S. Paul's practice. 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end for which they are here mentioned by him. 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how far that practice, and that end will be imitable to us, that here are now assembled; and then I shall have no more to tempt or importune your patience.  
First of the first, S. Paul's practice in seeking of the vos, you, that his earnest pursuit of the good of his auditor's souls, though it have one very conpetent testimony from this place, v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most willingly will I spend and be spent for your souls, even sacrifice my soul for the saving of yours, yet many other places there are, which are as punctual and exact for that, as this in this text, nay 'tis but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek here, but you shall find it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contend] in many other places, all the agonistical phrases, in use among the ancient Grecians, culled out, and scattered among his Epistles, fetched from Olympus to Zion, from Athens to Jerusalem, and all little enough to express the earnest holy violence of his soul in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good fight, as he calls his ministry, running and wrestling with all the difficulties in the world, and no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, price, or reward of all that industry, and that patience, but only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you, gaining so many colonies to heaven. But then for the non vestra, not yours, his absolute disclaiming of all pay for this his service, this text and the verses about it, are more punctual, than any that are to be met with; In other places he can think fit, the Soldier, i. e. minister, should not war at his own charges, that the ox's mouth should not be muzzled, and that the labourer should be thought worthy of his reward, and a double honour for some of those labourers, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, elder brothers, portion, the privilege of primogeniture for some, and that consisting not only in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedence, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, double honour, 1 Tim. 5.17. and that of maintenance too, as well as dignity. But in this chapter to these Corinthians, the Apostle renounces receiving, or looking after any such revenue or encouragement to his Apostleship; what he saith here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I seek not, for the present, he specifies both for time past and to come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have not, v. 13. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will not, v. 14. i. e. saith Hesychius, that best understood the Hellenists dialect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies to lay burdens on others, and the Apostle in that very word, v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have not laid weights on you, and yet farther, v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have not coveted, all to this same purpose, that S. Paul, on some special considerations, would never finger one penny of the Corinthians wealth, but still used some other means to sustain himself, that he might be sure not to be burdensome to them. What these means were, will not be easy to say exactly, yet I think one may collect them to be one or more of these three: 1. Labouring with his own hands, earning his maintenance on the week days by his trade of making tents, as we read, Acts 18.3. and that particularly at Corinth, v. 1.2. Receiving pensions of other Churches, which furnished him with a subsistence, though he had none from Corinth; and that is more than a conjecture, he mentions it himself, chap. 11.8. and calls it the robbing of other Churches, taking wages of them, to do you service; and perhaps, 3. Being relieved by some Christians, that accompanied and ministered to his necessities; for that was the practice of other Apostles, whatever it was of S. Paul; and that I conceive the meaning of that mistaken phrase, 1 Cor. 9.5. have we not power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to carry about a believing or a sister woman, or matron (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brother is every where a believer, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sister is but the varying the gender, or sex) as many others did, to maintain and defray the charge of their journey, that so they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. forbear working, and yet eat and drink, v. 4. not starve themselves by preaching the Gospel. Such an one was Phoebe, Rom. 16.1. who therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a servant of the Church of Cenchrea, i. e. one that out of her wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministered to the Apostles and sustained them, and particularly S. Paul at Corinth, as will appear, if you put together that second verse of Rom. 16. and the date or subscription in the conclusion of the Epistle. In v. 2. she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, entertainer and succourer of many, and of S. Paul himself, and this it seems at Corinth, for there she was with him, and from thence she went on S. Paul's errand to carry this Epistle to the Romans, as 'tis in the subscription. The same he affirms distinctly of the brethren, i. e. the faithful, that came from Macedonia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 11.9. they supplied my wants. And so still, the Corinthians had the Gospel for nothing; By these three means, the Apostle kept himself from being burdensome to them. But you will wonder perhaps, why S. Paul was so favourable to these Corinthians, so strictly and almost superstitiously careful not to be burdensome, or chargeable to them: This I confess was a receding from a right of his Apostleship, and more than will be obligatory or exemplary to us, nay more than he would yield to, as matter of prescription to himself, in other Churches, for there, 'tis apparent, he made use of that privilege; But then 'tis still the more strange, he did it not at Corinth; The reason I can but guests at to be this; The Church of Christ in other parts at that time, particularly in Jerusalem, was in some distress, and 'twas committed to S. Paul's trust, to get a contribution, out of all other parts for them; This contribution is called by an unusual phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace, I know not how many times, in c. 8. of this Epistle, which I conceive the very word, which in Latin and English is called charity, charitas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in a sense that Aristotle uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rhet. 11.7.) and as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 4. communication, distribution, ministering to the Saints, and as in the benediction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grace, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion, are words of the like importance. Where by the way let me put you in mind of one special part of the ministers charge, where ever he officiates, by doctrine, and by cheerful example, (by preaching the duty and the benefits, and setting them lively copies of it) to raise up the charity of his people, and from that, to see to the liberal provision of all that are in want in that place, yea and if need be, that it overflow its own banks (if they be narrow) and extend to the watering of others also. In the primitive times, the Offertory was the constant means of doing this, no man of ability ever coming to the sacrament without remembering the Corban, and out of that treasury the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Priest being enabled, 
‖ Just. Mart. Apol. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, became the common guardian of all that were in want; The weight of which task was so great in the Apostles times, that they were fain to erect a new order in the Church, to assist them particularly in this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to furnish tables, i. e. distribute maintenance out of that bank to all that were in need, Act. 6.2. I wish heartily our care and our practice may not fall too short from such a venerable example. Well, there being need, more than ordinary, at that time for our Apostle to quicken his Corinthians liberality to the poor brethren of other Churches, was the reason I conceive, of his renouncing all part of their liberality to himself, inflaming their charity by that means, showing them first in himself a pattern and example of bounty, bestowing the diviner food of their very souls upon them, as freely as the sun extends his beams, or the stars their influence, pouring down heaven upon them in a shower, and yet to exceed the clouds in their bounty, never thinking of any means to draw from them to his own sphere any the least tribute out of their fatness, abundantly satisfied, if those clouds, that have been so enriched by him, will melt or sweat out some of their charity to others, give poor Christians leave to be the better for their fullness. Having given you an account of the Apostles practice in this non vestra, renouning, disclaiming any profit, or gain from his labours among the Corinthians, I proceed to inquire, why he boasts of it in this place, and keeps it not secret betwixt himself and God, but in several phrases mentions it over and over again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have not overcharged you, I have not burdened you, I have not coveted any thing from you, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I seek not yours.  
The plain truth is, the Apostle is fain to boast, to recite, and rehearse his merits toward them, to demonstrate how, above what strict duty exacted, he had obliged them, and all little enough to vindicate his ministry, to bring them into any tolerable opinion of him: He had been reproached by them, counted weak, a fool, in the former chapter, and by that means he is compelled thus to glory, v. 11. The thing that I would have you make matter of meditation from hence, is, the constancy of the devil, and his indefatigate perseverance in this grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, artifice of deceit, in stealing away men's hearts from their Apostles and Pastors, and the mighty successfulness that this meets with, debauching whole nations and Churches at once, particularly all Corinth, (a most numerous populous city of forward Christians, and Metropolis of Achaia) from all love, respect and estimation of their spiritual father, and that within few years after their spiritual birth, by that very Paul begotten in the Gospel. Thus is the present ministry of this Kingdom, that very same subordination of Bishops, Presbyters and Deacons, that so near the Apostles, as in Ignatius time, could not be violated without profaneness, and even disclaiming of Christianity, (by him most clearly and distinctly set down almost in every of those Epistles, which Vedelius at Geneva, a severe Aristarchus, could not doubt but they were his) that ministry of ours, the very same that planted the Protestant Religion among us, watered it with their blood, (our Paul's and our Apollos' too) to whom God by that prolifical teeming martyrdom of theirs, hath since raised up a most numerous, Learned, Orthodox seed, ready, I doubt not, in defence of our Religion, to fill up the sufferings of their fathers, to die their garments in the same wine-press, to run, if occasion should be, and crowd into that fiery chariot, and there like the ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athenaeus, fight and shoot out of those warm seats, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and contend earnestly for that faith that was once delivered to the Saints in this kingdom: This so learned, puissant, Orthodox ministry of ours, yet how is it by the sons and daughters of their love, their sweat, their prayers, their tears, their lungs, their very bowels, sorry am I to say, by some sons of the very Prophets, defamed, and vilified? I speak not this, either to raise, or invenome any passion in my fellow-brethrens; but, God knows, out of two other more useful designs, 1. From the common fate of others, and even this Apostle, before us, to leave off wondering at this act of God's providence, in permitting, and Satan's malice in attempting it. Think it not strange, saith the Apostle, concerning the fiery trial; this I cannot call by that title, 'tis rather the airy trial, a blast of poisonous vapour, that Satan in a kind of hypocondriacal fit hath belched out against the Church, yet are we to think as little strange of it; 'Tis as familiar for that mouth of hell to breathe out smoke, as fire; slanders, as slaughters against the Church; Christ was defamed for a glutton, and one that had a devil, crowned with reproaches, as well as thorns, first wounded with the sword of the tongue, and then after with nails and spear, made viler, than Barrabas by the people's cry, before condemned to the cross by Pilate; And when the Master of the house hath been patient to be called Belzebub, well may a disciple of his retinue digest the title; And therefore, methinks, S. Paul can write it calmly, we are become, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the offscouring, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis a phrase of mighty intimation, like a man, that in a plague-time is chosen out, the vilest, unsavouriest in the city, carried about in the guise of nastiness, then whipped, then burnt in a ditch, or cast into the sea, every man giving him a [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] Let the curse of the whole city light on thee; And thus, saith the Apostle, are we become, we Apostles, we Ministers; Yea and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spectacle to the world, and angels, and men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the theatre for all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some (I say not how well) have lightly changed the phrase, 1 Cor. 15.32. combating with men's as with lions, and bears, or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the stage, and scene for the whole world of fiends and men, to act their tragedies upon; and no manner of news in all this. Even among the heathen, the Grammarians tell us, that never any Comedy of Aristophanes took so well, as his Clouds, that was spent all in reproaching of Socrates, and under that title involved the whole condition of learning; Though through Alcibiades' faction, excidit, it miscarried, missed its applause once or twice, yet when men were left to their own humours, 'twas cried up extremely. And therefore not to think it strange, that is the first thing; Yea and 2. To make it matter of rejoicing and triumphing, of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 5.12. a plain shouting for joy, or as we render it, exceeding gladness, that they are worthy of this degree of Christian preferment, to suffer shame for Christ's name; That woe of Christ's we have been generally secure, and safe from, Luke 6.26. Woe unto you when all men speak well of you, we have had in all ages friends good store, that will not let this curse light on us; And blessed be God, if it prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we of the last age peculiarly, that that great blessing is reserved for, Mat. 5.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blessed are ye when men shall revile and persecute and say every evil word against you; But withal let us be sure to take along with us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsely] that follows, that it be our innocence that is thus reviled: The devil is most ready to do it then, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accuser of the brethren, the best Christians, that he may exercise two of his attributes at once, accuser and liar both; If he do not so, I am sure 'twill be small matter of rejoicing to us, small comfort in suffering as a thief, saith the Apostle, though all joy in suffering as a Christian; and so, small comfort in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being reproached, unless the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsely] be joined with it; And therefore you must add that caution to your comfort, that they be your good, at least your justifiable deeds, that be evil spoken of, or else it will not be a sic prophet as, the prophets were used like you. The Clergyman that in such a time as this, when the mouth of hell is open against us, shall think fit to open any other mouth, to join in the cry against the Church, to give life, or tongue to any scandalous sin, and set that to its clamans de terra, crying from the ground; that shall with any one real crime give authority to all the false pretended ones, that are laid to the charge of our calling, that by drunkenness or incontinence, by luxury or sloth, by covetousness or griping, by insolence or pride, by oaths or uncomely jesting, by contention or imtemperate language, by repaying evil for evil, or railing for defamations, shall exasperate this raging humour, and give it true nourishment to feed on; what doth he but turn broiler and boutefeau, make new libels against the Church, and by that means persuade credulous, seducible spectators, that all are true that have been made already; I know not what climax or aggravation of woes, is heavy enough for that man; all the lamentations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Bible, Alas my brother] will not reach unto it; that of the millstone about the neck or the Melius si nunquam natus esset, it had been better if he had never been born] are the fittest expressions for him. S. Paul for the vindicating his ministry from vileness, was fain to mention all the good deeds he had ever done among them: O let not us bring our evil to remembrance, by acting them over afresh, but think it most abundantly sufficient, that we have already thus contributed to the defaming of our calling; He that hath done so formerly, that by the guilt of any one scandalous sin (and it need not be of the first magnitude, to deserve that title in a Minister) hath contributed aught to the vilifying of the whole Order, 'tis now time for him to see what he hath done, been a troubler of Israel, set the whole kingdom in an animosity against the Clergy, and when will he be able to weep enough in secret, to wash out this stain, incorporate into the very woof of our robe? I shall no farther aggravate the sin upon him, than to prepare him to seek out for some remedy, and to that end to bear me company to my last particular, how far we are concerned in the transcribing S. Paul's pattern, how far that practice, and that end is imitable by us, that are here assembled.  
This practice consists of two parts, a positive, and a negative. The positive part of this practice, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but you] hath no case of scruple or difficulty in it; The You] are the Corinthians souls; As in other places the souls signify the persons; so many souls went out of Egypt, i. e. so many men; so here, by way of exchange or quittance on the other side, you, i. e. your souls, according to that of Pythagoras of old, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy soul is thou; And then add the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I seek] to it, and it gives you the uncontradicted duty of a Minister, to be a seeker of souls, the spiritual Nimrod, the hunter before the Lord, hunter of men, hunter of souls, and that indeed as wild, and untameable, subtle a game, as any wilderness can yield; so unwilling to come into our toils, so wise in their generation to escape our snares, so cunning to delude all our stratagems of bringing them to heaven, that a man may commonly labour a whole night and catch nothing. He that winneth, or taketh souls, is wise, saith the wise man, Prov. 11.30. A piece of wisdom 'tis, not suddenly learned; a game, wherein all the wisdom of the world, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prudence of the flesh, and the cunning of hell, are all combined in the party against us, for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Synesius calls the soul, this state betwixt God and devils; and the game must be very carefully played, and dexterously managed on our side, if we think ever to win it out of their hands. The manner of pastors, as of shepherds among us, is much changed from what it was in the Eastern parts of the world, in Greece and in Jury; The sheep, saith the Philosopher in his time, would be led by a green bough, and follow whithersoever you would have them; and so in the Scripture is still mention of leading of sheep, and of the people like sheep, Psal. 77. but now they must be driven and followed, yea, and sometime by worrying brought into the fold, or else there is no getting them into the fairest loveliest pasture. The sheep were then a hearing, and a discerning sort of creatures, could hear the shepherd, and know his voice from all others, and when the thief and robber came, the sheep did not hear them, John 10.8. but now 'tis quite contrary, either not hearing at all, profaneness and dissoluteness hath possessed our souls with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spirit of slumber, torpor, absolute deafness, that all our hearing of Sermons is but a slumber of such a continuance; or else having no ears for any but the thief and robber, if any come on that errand, to rob us of our charity, of our obedience, of our meek and quiet spirits, and infuse calumnies, animosities, rail, qualities that ipso facto work metamorphoses in us, change sheep into wolves, his voice shall be heard, and admired, and deified, like Herod's, the voice of God and not of man, though nothing be so contrary to God or godliness, as that voice. In this and many other considerations it is, that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seek] here is so necessary; All our pains and industry, diligence and sagacity, are little enough, to bring men into the true way to heaven, so many byways on every side inviting and flattering us out of it, so much good company persuading, nay so many false leaders directing us into error, that a Minister had need fasten himself into the ground (like a Mercuries post in this division of ways) and never leave hollowing, and calling, and disabusing of passengers with a— This is the way, walk in it; or in the Apostles words, Follow peace with all men (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue and follow it) and holiness, without which no man shall set the Lord; Peace and holiness, two such strangers, such prodigies in the world, (having taken their leaves so solemnly with Astraea for heaven) that unless they be followed with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full speed, as in an hue and cry, there is small hope of overtaking or bringing them back again to the earth: And yet without them, heaven must be fain to turn an unhabitable part of the world, pars globi incognita, as empty of Saints, as it is full of glory; without them, Nemo Deum, no man shall see God. Could I imagine it possible for me to be instrumental to you in this work, to advise or direct you in this course, this method of seeking your people's souls, so that God might one day find them in this temper, in pace & Sanctitate, in peace and holiness, I should put off all the reverence that I bear to this assembly, all consideration of the business of this day, and venture to be unseasonable that I might be useful to you in this point; But I know there be no general rules, that can promise themselves such a successfulness; the variety of tempers must have different accommodations, and well if after using of all means, we can be able to save any. The way most probable in my conceit, is, the bringing men acquainted with the difference betwixt the first and second Covenant; then, pitching on the second, as that that belongs to us Christians, to show them the condition of this covenant in the gross, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, law of faith, made up of commands as well as promises, all the Gospel-precepts that join together to complete that Codex, that law of Repentance, self-denial, Charity, the New creature, which S. Paul interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faith consummate by love, or, as S. James, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfected by works, sincere, impartial, constant, though not unsinning, perfect obedience; And then, if you will have it in the retail, the Sermon in the mount, in the 5 and 6 of Matthew will give it you completely; were men but possessed that those duties there mentioned, with the ego autem, but I say to you] were duties indeed, not only phrases, and forms of speech, that they are not only by grace made possible to a Christian (an easy yoke, light burden, and a command nigh unto thee, Rom. 10.8. i e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the 72. render that place of Deuteron. from whence it is cited) but also most indispensably necessary, without which nemo Deum, none shall see God, God's oath being gone out against all others, with a nunquam introibunt, they shall never enter into his rest; It would, I conceive, within a while be found necessary, either to give over pretending toward heaven, or else to observe those guesses, that alone of all others can bring us thither; and so the world of Christians be once more divided, as Epiphanius saith it was in the first ages, not into Orthodox and heretical (for those are titles, that every man will apply as he lists, the one to himself and his adherents, the other to all others that he disfancies;) not again into spiritual and carnal, (for those were abused too in Tertullia's time; as soon as ever he turned Montanist, then straight nos spirituales, we spiritual, and all others animales psychici, mere animal men) but into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, godly and ungodly livers, and so impiety, injustice, and uncharitableness be the grand heresies, to be anathematised, and peace and holiness the most Orthodox Christian tenets in our Religion. But then for the achieving this aim, let me tell you, that men must have more than Sermons to lead them, the visible preachings of your lives must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cooperate, and join in the work of drawing sinners to God, or else 'twill hardly prove successful: you know the story in Gellius, when that excellent counsel was given at Lacedaemon by one that was vitâ defamatissimus, infamous for a very ill life, they were to take the counsel out of his mouth, and appoint a good man to deliver it, though a worse Orator, Lib. 18.3. Two things the Gospel was first planted by, teaching, and miracles, and those miracles in Scripture-phrase are called works and mighty works; Now though the miracles be outdated, yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works, in the other sense, must never be antiquated, 'tis they that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power belongs to, the efficacy, and force, and mightiness of our preaching, which if it be not added to our Sermons, our threats will be taken for Mormo's, our promises for delusions our exhortations out of Scripture, for acts of tyranny and oppression, laying those burdens on other men's shoulders, which we will not touch with our own fingers; But if our lives bear witness to our doctrine, by letting them see us write those copies with our own hands, which we require them to transcribe, then, as Polybius saith of Philopoemen, that good Orator, and good man, (and the goodness of the man was the special piece of his oratory) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shall not only persuade, but enforce our auditors; This is the only honest way of insinuating ourselves into our people's affections, by letting them see how hearty our exhortations are, by our zeal to observing them ourselves; by showing what miracles of reformation the Gospel is able to work on them, by an essay of its efficacy on our own breasts; And if this positive part of S. Paul's practice be perfectly conned, the negative will follow, the non vestra, not yours.] He that heartily and affectionately seeks the souls of his auditors, will never pitch design on any thing else, that is theirs; the crown that belongs to him that converteth many to righteousness, is too rich to receive lustre or commendation from any inferior accession, or acquisition from any thing that the vestra, yours] can signify; He that hath any consideration of the vestra, yours, in this work of a Pastor, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mercenary hireling, that Christ so prejudiceth with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he flies, and he cares not for the sheep, from no other topic of proof, but only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he is an hireling, Joh. 10.13. And of what ill consequence 'twas foreseen this would be in the Church, you may conjecture by that one act of the administration of God's providence in this behalf, constantly observable through all ages. That no Minister of Gods might be forced to such viler submissions, driven out of that Apostolical, generous ingenuity (Freely have you received, freely give,) into Gehazi's meanness, and mercenariness, selling and bartering that sacred function, the gifts of the holy Ghost, or the exercise of those gifts; it is no doubt, that God's providence hath in all ages so liberally provided for endowing of the Church. Among that people where he himself so immediately presided, that, saith Josephus, it could not be called by the style of any other nation, monarchy, aristocracy, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither administered by Kings or Senates, but immediately by God himself; there the Levites, without any of their own arts or pursuits, were much the richest Tribe of the twelve, lost nothing by having no portion among their brethren; Not to mention their parts in sacrifices and offerings, and their forty eight cities with suburbs, made over to them Num. 35. the Lords being their inheritance, i. e. the instating the tithes upon them, was demonstratively as large a revenue to them, as (supposing an equal division) the remainder could be to any other Tribe, yea and larger too, as much as the twelve tenth parts which they received, exceeded the nine, that remained to each Tribe after the decimation, i. e. by one third part of what was left to any Tribe. And among Christians in the infancy of the Church, before the ministry was endowed with any certain portion, yet sure the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Christians selling their lands, and bringing the price of them to the Apostles feet, though not for them to enclose, yet for them to partake of, as well as to distribute, kept them from any necessity of the quaero vestra, seeking that which was other men's. Nay, where that provision was not to be expected, as in their travails, and journeyings, yet the staff and the scrip are interdicted the Apostles, Mat. 10.10. and under those two phrases, the quaero vestra, the making any gain by the Gospel, the staff in that place was according to the custom of the Jews, baculus paupertatis, the staff of poverty, which Jacob intimates, when he saith, with my staff I went over Jordan, i. e. in another phrase, a poor Syrian ready to perish, particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sign of a Mendicant, (which the Germans call at this day, baetel stab, from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this begging or craving staff) and this, with the scrip, was forbidden the Apostles in S. Matthew, though in Mark's relation, another kind of staff, the staff, for travail be permitted them; To show Gods absolute dislike of quaero vestra] in Apostles, even before any certain provision was made for their maintenance, God, that feeds the young ravens, sustains the destitute (and believe it, his Exchequer is no contemptible bank, his table in the wilderness is served with quails and manna) undertaking to provide for them sufficiently by some other means; And since by that same providence the Church is now endowed again in most parts of Christendom, and Gods severe denunciations against sacrilege set as an hedge of thorns about Levi's portion, sure to prick, and fester, and rankle in his flesh, that shall dare to break in upon it, what is this but still a continued expression of God's dislike of the quaero vestra, who hath therefore made over his own portion on us, that therewith we might be contented, and provided for, without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 17 without letting loose our hands, or our appetites on other men's possessions? You see then, by the way, the error of those, that from this practice of the Apostle, are ready to prescribe us absolute poverty, that will have all the lawful proper revenues of the Church prohibited, under the vestra, and then claiming of tithes or any other Ecclesiastic endowment shall get under that style, and the Apostles non quaero] urged for a precedent against us; with how little law, or logic you will perceive, when you remember that the tithe, or what else is consecrated, is by the very laws of this kingdom (to derive the pedigree no farther) as much the Minister● own, held by the same tenure of Donation first, then of Parliamentary confirmation, that any man's inheritance descends unto him, and therefore to demand them, is no more a quaero vestra, than to demand a rent of a tenant, in a word, a direct mea, not vestra, a right, and not a gratuity. Nay the learned Jews have gone farther (R. Bechai on Deut. 14.) that if the tithe be not paid, the whole heap becomes God's portion, and cite it as a speech of Gods, that if thou pay the tithe it is thy corn, if not, it is God's corn, and therefore, saith he, it is said, Hos. 11.9. therefore I will return and take away my corn in the time thereof, and my wine in the season thereof; like that land that is held in capite, with a rent reserved, the nonpayment of the rent or homage, is the forfeiting of the tenure. But I desire not to follow this Jew in his meditation, but rather to come home to ourselves, and not only to interdict ourselves, the quaero vestra, but even regulate us in the quaero nostra, purge out of this assembly whatever may savour of the Jew, all griping, or rigour, or sourness, or summum jus, even in the quaero nostra, seeking that, that is our own. To this purpose in the first place, not to seek all that is our own; Though 'twere not a fault in the Lay-Pharisee, Mat. 23.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pay tithe of cumin, and the smallest herb, yet perhaps it may be in the Priest to require it; A fault not of injustice, 
Eth. 4.1.  or the quaero vestra, but of sordidness, and meanness in the quaero mea: Aristotle I am sure would condemn it under that style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, too much poorness and tenuity of mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though not in desiring other men's, the quaero vestra in the text, yet in want, or defect of that liberality, ingenuity, that is required of the moral man, which he there specifies by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exactness even to the partition of a Cumin seed, a fault, if observable in a heathen, then sure censurable in a Christian, and in a Minister, vile, and scandalous. When this is resolved against in the first place, as illiberal, degenerous and beggarly, contrary to that generosity, and superiority of mind, that our profession should be thought to infuse into us; The next thing I must require of you in the quaero mea, is a general unconcernedness in the things of this world, using the world as if we used it not, possessing the wealth we have, but not being possessed by it (for then it turns our devil or familiar) as able to part with it at Gods call, as to receive it at his gift, pouring it out upon every his intimation, seeking, and projecting for advantages to be the better for this false Mammon, by being rich in good works, and when we see it a parting from us of its own accord, taking a cheerful unconcerned leave of it, retaining so much of the Sceptic, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amounts to, an untroubledness with these inferior events, and of the Stoic, or wise man in Antoninus, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to act no passionate, lugubrious, tragical part, whatever secular provocation cross us on the stage. Then 3, an entire contentedness with our lot, that duty of the last commandment, which is absolutely required to the non quaero vestra, or as our Apostle interprets himself, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not, as we render it, not making a gain, but not desiring, coveting any thing that is another's. To this purpose excellently Epictetus of old, that he that tastes, and carves to himself of those dishes only, that are set before him, reaches not after those that are out of his distance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is fit for a guest at God's table, which you may make, if you please, a periphrasis of a Minister: Did I not fear that this were a duty of too great perfection for some of my auditors, an unusquisque non potest capere, every one cannot receive it, I should go on with that divine Philosopher, that he that abstains from that which is set before him, contemns that riches, that comes knocking at his door, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not only a guest at his board, but a companion in his throne, and that is the pitch, that I would commend unto you, if I might hope, you would endeavour after it. But then 4. and lastly, the minimum quod sic, (that that I must not leave you till you have promised me, wrestle till break of day, except you will thus bless me) the lowest degree, that can be reconcileable or compatible with an Apostle, is the not suffering your quaero vestra, your hope, or design, of secular advantages, gaining of gratuities, gaining of applause, to have any the least influence on your preaching, to intermix never so little in your seeking of souls; This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dashing, or embasing the word of God, corrupting it with our unworthy mixtures, making it instrumental to our gain, or popularity, the meanest office, the vilest submission in the world. I remember a note of Procopius on 2 Kings, that Elisha sending his servant to cure the Shunamites child, forbids him to pass any compliment with any by the way; I had thought it had been for speed, but he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he knew his popular humour, and that popularity hinders working of miracles; and then by the same reason we may conclude, that that must needs enervate the word of God, and make it heartless and liveless in our hands, and the Minister that is given to it, will hardly ever work wonders in the curing, or recovering of souls. But that servant, you know, had another fault, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire of money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mother-city whence all wickedness comes forth, said Bion of old, and Timon puts them both together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insatiate love of wealth and honour are the elements of evil; and 'tis strange to see how truly those wise men were called vates, what Prophets they were, what direct Satyrs, those words of theirs are against the times we live in; Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, covetousness and popularity, are the elements of all the ruin, the seeds of all the desolation that is threatened against this Church, some of us by the notorious scandalous guilt of those two crimes, tempting rash, uncharitable spectators to resolve that those sins are the formalis ratio of a Clergyman, accidents of the essence and inseparable from the order: (and 'tis not the illogicalness of the inference, that will excuse them, that have joined with Satan in temptation to make that conclusion, nor deliver us from the destruction that follows it.) Others of us on the contrary side, but from the same principles, decrying all due either of maintenance, or respect to the Clergy, divesting themselves of all, but contempt and drudgery, hoping (we have just reason to suspect) by flying both, to be courted by them both, to have them more sure at the rebound, than they can at the fall, to run from them here most violently, that they may have them alone to themselves when they meet at the Antipodes. What imprudent bargains such men are likely to make, if they should be taken at their words; what skittish things popular benevolence, and popular applause have been always found to be, experience hath taught others. I desire even they that make that choice, may never pay so dear for that knowledge; But whatever the error prove in the transitory commodities of this world, it matters little; for wealth and honour are, sure, things that we may go to heaven without, and so, for as much as concerns our individuals, are not necessary to us, as Christians; yet can I not assure you, but that they are necessary to us in some degree as Ministers, wealth in a competence to rescue us from contempt; and respect, at least so far, as a ne quis te despiciat, let no man despise thee, to keep us from being utterly unprofitable; some revenue of our own, to keep us from the quaero vestra; and some authority of our own, to enable us from the quaero vos; somewhat of either from the character of our office, that we be not tempted to seek either by unlawful means, to purchase the vestra, by the sale of vos, to acquire the favour of our auditors by the exposing of their souls. Think but how probable a fear this may be, when things come to such a complication, that he that hath a sin to be preached against, hath a benevolence to be preached for; he that hath a wound to be cured, is able to be thankful, if he may be kindly used, yea, and to mulct the Chirurgeon, if he be too rough; when he that hath somewhat to mend, hath also somewhat to give, a commutation to escape his penance; whether this may not prove a temptation to him that hath no other livelihood to depend on; and consequently, whether rankling and gangreening may not be looked for, as an ordinary title in our weekly bills, when the skinning of wounds is become the gainful craft, and compliance and popularity the great Diana, that trade by which men have their wealth. But perhaps the most of this is an extravagance, I wish and pray it may prove an unnecessary one.  
There is yet one branch of the application behind; the end why St. Paul delivered this text of mine; that I told you, was the vindicating his ministry from contempt, the gaining some authority with the Corinthians; And let that be our method also, to come to that end by the non vestra, sed vos, not to acquire that thin blast of air, that Chamaelions' are wont to feed on, but that solid substantial estimation, that dwells only in the account of God and the hearts of true Corinthians; That that may disperse those fumes of prejudices, that Satan is wont to blast the Minister with, when any saving effect is to be wrought by his ministry, that unblemished reputation here, that when it is to be had, is a precious blessing, very instrumental to the edifying of others, and is a kind of coronet here in this life, preparatory to that crown hereafter; And sure there is no work of ours, that we can justly hope God will think fit to 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. 'Twas 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 die, 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 God's blessing convert unto righteousness, and the charity will at last devolve on ourselves, 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 increase 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 Vicar's plea, a discourse of tithes, and querulous invective against sacrilege; 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 yourselves, with the increase of your wealth here, and glory hereafter. And when I have told you this, I cannot choose 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 a●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 Rabbins 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 Highpriest, going for the fourth, in that account) but most significantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tithe for the poor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Josephus, the poor man's 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 deuce 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 pretention to all temporal blessings, which he may depend on, and challenge at God's hand; 'twere 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, cum compleveris, etc. When thou hast made an end, etc.  
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 almsgiving, by occasion of these words, cum 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, than 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 guesses; 1. We shall begin with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consider almsgiving simply, deducing the practice of the Jews down to us Christians, and so in a manner give you the history of almsgiving. 2. We shall look into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what portion ought to issue out of every man's 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 show you, 1. In thesi, that confidence or claiming any thing at God's hands, must take its rise from duty in performance, Then thou mayest say; then, but not before. 2. In hypothesi, show 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 coal, 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 almsgiving simply considered, deducing the practice of the Jews down to us Christians, and so give you in a manner the history of almsgiving.  
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, 
In V●. Plotin.  through his favour with Gallienus, who promised to reside in his Platenopolis, but soon altered his purpose again, as Porphyry tells us) yet I may suppose it for a granted maxim, that the extreme inequality, that is now so illustriously visible in the world, is not any act of Nature's 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 world's 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 briers. 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 'tis not to be found in Gods Hexameron, no fruit of his Six days labour, but a production of a later date, engendered 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 men's covetousness, to become matter of others bounty, exercise of that one piece of man's 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 dropped 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 God's mercy and wisdom, mentioned to the Jews, not as a threatening 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 sluice to exhaust thy plenty, some hungry leech, to open a vein, and prevent the access of thy fever, and withal, that thy wealth may ennoble thee, as Xenocrates told his benefactors children, that he had abundantly requited their father, for all men spoke 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 
* Paedag. l. 3. c. 6.  Clemens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rich is he that distributes, not he which hath and possesseth; and 
* L. de just. cap. de offic. viri justi.  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 almsgiving, how it came into the world; Covetousness and oppression and rapine, brought in emptiness, and beggary, and want; then God's providence and goodness, finding it in the world, resolves to continue it there, to employ 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 God's judgement, 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 God's feast; And the poor next after them, were taken care of by God himself, Lazarus, as it were, in Aaron's, as once in Abraham's 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 men's, jure charitatis, by right of charity; the rich man's barn is the poor man's granary, nay murder too, as we may conclude from the words of the wise man, the poor man's 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 murderer. Nay farther, that murder one of the deepest dye, a fratricidium, like cain's of Abel his brother, and therefore as that is a clamans de terra, crying for judment from the ground, so hath this a clamet ad Deum contra te, cry to God against thee, Deut. 15.9. I will add, at least so long as the state of the Jews lasted, it was sacrilege too. Shall we proceed then, and ask, when the state of the Jews expired, did almsgiving expire with it? was charity abrogated with sacrifice? turned out of the world for an antiquated, abolished rite, for a piece of Judaisme? The practice of some Christians would persuade men so, that the sword that Christ brought into the world, had wounded charity to the heart, that he had left no such custom behind him to the Churches of God, that Christianity had clutched men's hands, and frozen their hearts into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Arrian calls it, inverted that miracle of Christ's, returned the children of Abraham into stones. Physicians tell us of a disease converting the womb into a firm stone, and the story in Crollius of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a child of a perfect stony substance, is asserted by many others. Now the unhappiness of it is; that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a womb, by a little varying of the punctation, signifies mercy also, and bowels of compassion, whereupon Hos. 1.11. the Sept. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instead of mercy, a womb; and alas, the same disease hath fallen upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that other sense, the bowels of mercy in many Christians are petrified, transubstantiate into stones, pure mine and quarry, and so we Ministers, damnati ad metalla (that old Roman punishment) condemned to dig in those mines, and by all the daily pains of preaching and exhortation, able to bring forth nothing but such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stones instead of bread.  
But I hope, my brethren, the practice of those some, shall not be accepted as authentic evidence against Christ, to defame and dishonour our most glorious profession, whose very style is [Brethren] whose livery [Charity] and Character that they love one another. I know not how unmerciful and hardhearted the Christian world is now grown in its declination, as covetousness is generally the vice of old age, I am sure, 'twas openhanded enough, in its youth, witness that most ancient primitive Apostolical institution of the Offertory in the Sacrament, that which was so considerable a part of that holy rite, that it gave denomination to the whole, the Eucharist styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion, distinctly, from this custom of bringing every man out of his store, and communicating to the necessities of the Saints, as it is 2 Cor. 8.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the communion, or fellowship as we render it, more fully the communicativeness, or liberality of administering to the Saints, and is therefore by us rendered liberality, 1 Cor. 16.3. Many excellent observations might be presented to you on this occasion, necessary for the understanding many places in S. Paul, especially of c. 11. of 1 Cor. but you will easily forgive me the sparing this pains, in this place; Let it suffice that we find in that chap. that at those holy meetings there was always a table furnished out of the bounty of communicants, for a common feast unto all the faithful; the rich might have leave to bring more than his poorer brother, but not to take place by that bounty, not to pretend any propriety to what he had brought, which is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man his own supper, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking precedence of others in eating, the rich to eat all, and the poor none, one to be hungry, and the other drunken, the fault which he there found with the Corinthians; Nor did the custom of liberality, annexed to the Sacrament in those days, expire or vanish with the Apostles; The practice rather increased, than abated among their successors; Witness that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or oblation, first of all the fruits of the season, as an offering of first-fruits; afterwards only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of bread and wine mingled with water, which the brethren or faithful, i. e. in the ancient style, the Communicants are said to bring, and present at the altar or table of the Lord, for the furnishing of the table with part, and refreshing the poor with what was left. These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblations in the 
* L. 2. c. 55.  Constitutions, at least one sort of them, one being for the Priest, the other for the poor, and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the doing good to them that want, the very word in S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do good and communicate, Heb. 13.16. and 
‖ C. 25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voluntary oblations for the poor; These are contained under his general head of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bringing of fruits, of which he hath a 
* L. 7. c. 30.  Chapter and 
‖ Ib. c. 29.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lords Offerings, and 
* C. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alms and other where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voluntary● gifts distributed to the poor; And observable it is from those, and other ancient constitutions, that 'twas a punishment for some men, used in the Church, not to receive them to the Offertory, who yet were not so great malefactors, as to be kept from some other privileges of Christians; This was called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, communicating without the Offertory, frequently in the Ancyrane and Nicene Councils; and therefore Epiphanius having mentioned the faults, for which offenders were excommunicated, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fornication, adultery, etc. he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Church receives not offerings from the injurious, etc. but from just livers, noting that all but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that live justly, were interdicted the privilege of offering or giving to the Corban. Thus in Clemens was not the oblation received from the unjust publican, who exacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above what was appointed; and so for executioners, whose oblation being the price of blood, was not suffered to come into the Corban, no more than the thirty pieces of silver, that Judas took to betray Christ, Mat. 27.6. An excellent consideration for us to meditate on, that the being excluded from the Offertory, being denied the privilege of giving alms or being bountiful to the poor, went for a very great punishment; and so sure, the duty, a special part of piety and public service of God. And therefore the custom being either neglected, or intermitted at Constantinople, S. chrysostom took care for the restoring it again, and thereupon made that excellent oration upon that subject, where from antiquity he proves the use of the Offertory on the Lord's day, and mentions the Corban, or treasury where 'twas wont to be put.  
I have been the more large on this particular, because it hath in all ages been accounted a prime piece of Christianity, (a special part of divine worship saith Aquinas) the observation of which is yet, thanks be to God, alive among us, especially if that be true, which Pamelius citys out of Honorius, that instead of the ancient oblation of bread and wine, the offering of money was by consent received into the Church, in memory of the pence in Judas sale. Only 'twere well, if we were a little more alacrious, and exact in the performance of the duty, and more care taken in the distribution; especially, that that notorious abuse of this most Christian custom, which they say (I hope unjustly) some part of this city is guilty of, in converting this inheritance of the poor, into a feast of entertainment for the Officers of the Church, may be branded, and banished out of kenn. It is yet but a sin, which like some in Aristotle, hath never a name, had never yet the honour to be forbidden; if it should chance to live to that age, thrive and prove fit for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the imposition of a name, let me have the favour to christian it, A newfound sacrilege, a most inhuman at once, and unchristian profanation; And if you want an emblem for it, that ancient piece of nathan's designing will serve the turn, the rich man feasting on the poor man's ewe lamb, his luxury maintained by the others blood. 'Twere an admirable work of Ecclesiastic discipline, some way or other to bring the Corban in such favour with us, that it might prove a bank or storehouse in every parish, able to supply the wants of all; but much better, if we would fall in love with it ourselves, as a way of binding up both the tables of the Law into one volume, of ministering both to God and man, by this one mixed act of charity and piety, of mercy, and of sacrifice, and so, in the wise man's phrase, to lay up our riches in God's storehouse, without a metaphor. But if it please you not, that any body (though in the resolution it be Christ himself) should have the disposal of your alms, as charity now adays is a pettish wearish thing, ready to startle, and pick a quarrel with any thing that comes to meddle with it, then shall I not pursue this design any farther. So thou art really, and sincerely affected to the setting out of the third years tithing, thou shalt have my leave to be thine own Almoner, have the choice of the particular way of disposing, and ordering it thyself. And yet three things there are, that I cannot choose but be so pragmatical, as to interpose in this business; 1. For the quando, when, this tithe should be set out; Let it not be deferred, till the Will be a making, till death forces it out of our hands, and makes it a non dat sed projicit, only a casting over the lading, when the ship is ready to sink; nor yet till our coffers be ready to run over, till a full, abundant provision be made for all that belong to us, for that is to feed the poor like the dogs, only with the orts of the children's table; but as other tithes are paid, just as the increase comes in, presently after the whole field is reaped, so must the poor man's tithing also; set out, I say, then, dedicated to that use, that we may have it by us at hand, told out ready, when the owner calls for it. 'Twas a thing that Antoninus recounts as matter of special joy, & that which he numbers amongst the felicities, for which he was beholden to the Gods, that he was never asked of any, that he thought fit to give to, that he was answered by his Almoner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there was not store at hand to perform his will. A most joyous, comfortable thing, in that heathen Emperor's opinion, and yet that, that will hardly be attained to, unless we take some such course as this mentioned in terminis by S. Paul, 1 Cor. 16.2. Upon the first day of the week let every one of you lay by him in store as God hath prospered him, that there be no gathering when I come; a weekly provision laid in, and ready in numerato for this purpose, that you be never surprised on a sudden, and so disabled to perform this duty. 2. For the quibus, I would answer, To all, whom Christ hath made our neighbours and brethren; and I know not any, that are excluded from this title. But you would then think I were set to solicit against the laws of this realm, and plead the cause of the idle wandering beggar, that most savage, barbarous unchristian trade among us, set, a man would think, in the streets by the devil, on purpose to pose, and tyre, and nonplus men's charity, to dishearten and weary them out of this Christian duty. No, we have a countermand from the Apostle against these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, disorderly walkers, 2 Thes. 3.7. that if any would not labour, neither should he eat, v. 10. the best alms for them, the seasonablest provision and charity to such, is the careful execution of laws upon them, to set them every one single in an orb to move in, by that means perhaps to teach them the skill in time to be alms-givers themselves, at least to become fit to be receivers; For such, of all others, is the fixed, stationary, diligent labouring poor man, whose motion is like that of the trembling sphere, not able to advance any considerable matter in a whole age, be they never so restless, whose hands, with all their diligence, cannot give content to the mouth, or yield any thing but stones many times, to the poor child that calls for bread. All that I shall interpose for the quibus, shall be this; that seeing a do good to all, is now sent into the world by Christ, and that but little restrained in any Christian Kingdom, by an especially to the household of Saints, (all Christians being such) and seeing again, no man hath hands, or store to feed every mouth that gapes in a kingdom, or particularly in this populous city, we may do well to take that course that we use in composing other difficulties, referatur ad sortem, let the lot decide the main of the controversy, and reserving somewhat for the public, somewhat for the stranger, somewhat for common calamities, somewhat as 'twere for the universal motion of the whole body, somewhat for excentrics, let the place, whereon our lot hath cast us, be the principal orb for our charity to move in, the special diocese for our Visitation. And when that is done, and yet, as 'tis in the parable, there be still room, store left for others also, then to enlarge, as far as we can, round about us, as motion beginning at the centre diffuses itself uniformly, sends out his influence and shakes every part to the circumference; and happy that man, who hath the longest arm, whose charity can thus reach farthest. The third thing is that my text obliges me to, the how much out of every man's revenues may go for the poor man's due, which brings me to the second particular, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned in these words [tithing all the tithes of thy increase the third year.]  
That there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defined by God to the Jews Charity, a proportion for every man, not which they might not exceed (for there were other ways of vent for their charity mentioned, beside this) but which no man was to go under, is manifest by the text, and c. 14. of this book; the proportion you see, a tithe, or tenth part of all the increase, not yearly, but only every third year, to raise a bank, as it were, for the maintenance of the poor, till that year came about again. This if we would dissolve into a yearly rate, and so discern the Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfectly, it is equivalent to a thirtieth part every year; the Jew whose yearly revenue amounted to thirty shekels, was every third year to pay three of them to the use of the poor, that is in effect, one for every year, the triennial tenth being all one with an annual thirtieth: The account is clear, and no man but hath Arithmetic enough to conclude, that a thirtieth part is the third part of a tenth, and so a tenth every third year, is all one with a thirtieth every year. I shall insist on this no farther, than to tell you that God's judgement in this affair is worth observing, that almsgiving or mercifulness being a dictate of nature, but that like other such Laws, given only in general terms, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not so as to descend to particular cases; it pleased God to his people the ●ews, to express his judgement at that time, in that state, for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how much was by Law to be laid aside for that use out of every one's increase.  
Now if I should press this practice of the Jews as matter of obligation, or prescription to Christians, that you are not in conscience to do less, than the Jews were bound to do, every man to set apart a thirtieth of his yearly revenue, or increase, for the use of the poor brethren, I know not how you would take it; many would startle at the news of the doctrine, many more when they came to the practice of it, many quarrels you would have against it; He that were merciful already, would think his gift would become a debt, his bounty duty, and so be wronged and robbed of the renown of his charity, by this doctrine; and the covetous, that were not inclined to giving at all, would complain that this were a new kind of ghostly stealth, a way of robbing him out of the pulpit, of burdening his conscience, and lightning his bags, and both join in the indictment of it for a Judaical antiquated doctrine, that hath nothing to do with Christians. And therefore to do no more, than I shall justify from the principles of the Gospel; I shall confess unto you, that this precept, as it was given to the Jews, is not obliging unto Christians, and therefore I have not told you it was, but only gave you to consider, what Gods judgement was for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own people. Only by way of application to ourselves, give me leave to add these four things which I deliver in as many propositions; 1. That mercifulness, or charity or giving alms is no part of the Ceremonial Law, which is properly Judaisme, but of the eternal law of reason and nature, part of the oath or Sacrament, that is given us, when the fiat homo is first pronounced to us, a ray of God's mercifulness infused into us, with our humane nature; in a word, that mercifulness is all one with humanity, a precept of the nature, the God, the soul we carry about with us. 2. That being so, it comes within the compass of those Laws, that Christ came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to destroy but to fulfil, i. e. as the Fathers before S. Augustin, generally interpreted it, to improve it, set it higher than it was before, require more of Christians than ever was exacted of the Jews or heathens by the Law of Moses or of Nature. Thus 
* L. 4. c. 37.  Irenaeus, mentioning Christ's improvement of the Law, pro eo quod est, Non moechaberis, nec concupiscere praecepit, for, Thou shalt not commit adultery, thou shalt not look to lust, he adds, pro eo quod est decumare, omnia quae sunt pauperibus dividere, instead of tithing (this third years tithing) thou shalt divide all thou hast to the poor, give them some plentiful part of it. And this, saith he, an act of Christ, non solventis, sed adimplentis, extendentis, dilatantis legem, not losing, but filling up, extending, dilating the Law. And 
* Tom. 8. p. 226. A.  S. Hierome, on 2 Cor. 8.20. avoiding this that no man should blame us— explains it thus, lest any should say, how did Christ fill up or fulfil the Law, cum videamus Christianos non tantam eleemosynam facere, quantam fieri in lege praeceptum est, when we see Christians not give so much alms, as was by the Law of Moses prescribed to be given. 3. That there were among the Jews two sorts of mercifulness, the first called literally righteousness, and by the Septuagint, when it belongs to works of mercy, is rendered sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy; and this is that mercifulness that Moses' Law required of the Jews, and so was part of their righteousness, he was a breaker of the Law, that did neglect it, and so opera justitiae in Lactantius, the works of righteousness, meaning works of charity, by that phrase, The second was mercy, i. e. an higher degree of charity, rather benignity, mercifulness, being full of good works, and this was more than their Law exacted, and therefore was styled goodness, as that was more than righteousness. 4. That by force of the second proposition, and by the tenure of Evangelical perfection, that Christ commended to his disciples, this highest degree of mercifulness among the Jews is now the Christians task, and that, to him that will be perfect, yet in an higher degree, not only that degree, which the Law required of the Jew, a little raised, and improved by us, for that will be but the Christians righteousness, but even the benignity of the Jews, abundance of mercy, improved and enlarged by us also. And from these premises if I may in the name of God take boldness to infer my conclusion, it can be no other than this; That the proportion to be observed by the Christian alms-giver, to speak at the least, must be more in any reason than the thirtieth part of his revenue or increase; The thirtieth is but equivalent to the third years tithing of the Jews, which was the righteousness, that which they were bound to do by the Law, the Pharisee, did as much, and Christ tells us, that except our righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very word that signifies the legal almsgiving many times in the Bible, and who knows but it may do so here? of this there is no doubt, but it belongs to charity, or duty toward men in its latitude, of which alms giving is one most special part, and except our righteousness exceed the righteousness of the Scribes and Pharisees, we shall in no wise enter into the kingdom of heaven, the text, on which that heavenly Gospel-Sermon was preached upon the Mount. If we have any design toward Evangelical perfection, toward the Christian pitch, the abundance of goodness and mercifulness, as that is improved by Christianity, than this third years tithing will prove but a beggarly, thin proportion, that, that a Jew, if he were a religious one, would have been ashamed of. But be our aims never so moderate, if a doorkeepers place will serve our turn, to be one of the Nethinim, of the meanest rank in the kingdom of heaven, yet still we must exceed that proportion of the Jews righteousness, their third years tithe, that they were bound to, or else we are strangely mistaken in Christianity. I am unwilling to descend to the arraigning or indicting, or so much as examining any man here, for the omissions of his former life in this kind; my humble lowliest request is, that you will do it yourselves, and if either through ignorance you have not reckoned of it as a duty, or through desire to thrive in the world, you have omitted to practise it heretofore, you will now at last at this instance, take it into your consideration, and remember that there is such a thing, as charity, (a pale, wan, despised creature) commended to Christians by Christ, not to suffer it any longer to go for one of those Magician's Serpents, which faith, like Moses' rod, is appointed to devour; if it do, know this, that that rod is the verier serpent of the two; and for the quickening that resolution in you, I shall proceed unto the third particular, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to consider it as a duty, and so to make an end of my first general.  
In this slothful, but confident age of the world, 'twere admirably worth ones pains to instruct men, what duty is, now under the Gospel; what the very word signifies in a Christian Nomenclature. There are so many descants of fantastical brains on that plain song of the Apostles, We are not under the law, but under grace] that 'tis scarce agreed on among Christians, what 'tis to be a Christian, nothing more unresolved, than what 'tis, that's now required under the second Covenant, as necessary to salvation. One thinks that the believing all fundamentals, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only qualification for a Christian; and what hath duty to do with that? Another makes the Gospel consist all of promises of what shall be wrought in us, and on us by Christ; and so gives an absolute supersedeas for duty, a● a legal out-dated thing, that is utterly antiquated by grace. Another contents himself with purposes and resolutions, thin, airy inclinations to duty, and is utterly indifferent for any performance, doubts not but to pass for a Christian, as regenerate as S. Paul, when he wrote, c. 7. to the Romans, though he never do the good that he resolves, live and die carnal and captived and sold under sin. A fourth dissolves all to a newfound faith; A full persuasion, an absolute assurance, that he is one of Gods elect, is abundantly sufficient to estate himself in that number, a piece of magic, or conjuring, that will help any man to heaven, that will but fancy it, enrol their names in the book of life, in those sacred eternal diptycks, by dreaming only that they are there already. Others there are, that seem kinder unto duty, are content to allow Christ some return of performances for all his sufferings, yet you see in the Gospel, 'tis in one but the patience of hearing him preach, A [Lord thou hast taught in our streets] we have heard so many Sermons, passes for a sufficient pretention to heaven; in another, the communicating at his table; [We have eat and drank in thy presence] a sufficient viaticum for that long journey, a charm, or amulet against fear or danger; in a third, the diligence of a bended knee, or solemn look of formal-outside-worship, must be taken in commutation for all other duty; and all this while religion is brought up in the Gentleman's trade, good clothes and idleness, or of the Lilies of the field, vestiri & non laborare, to be clothed and not labour; Duty is too mechanical a thing, the shop or the plough, the work of faith, or labour of love, are things too vile, too sordid for them to stoop to; heaven will be had without such solicitors. Shall I instance in one particular more? That Satan may be sure that duty shall never rescue any prey out of his hands, one thing you may observe, that most men never come to treat with it, to look after, to consider any such thing, till indeed the time comes that no man worketh, till the tokens be out upon them, till the cry comes, that the bridegroom is ready to enter, that judgement is at the door, and then there is such running about for oil, as it 'twere for extreme Unction, and that a Sacrament to confer all grace ex opere operato on him, that hath scarce life enough to discern that he received it; the soul sleeps in its tenement, as long as its lease lasteth, and when 'tis expired, than it rouseth, and makes as if 'twould get to work, the Christian thinks not of action, of duty, of good works, of any thing, whilst life and health lasteth, but then the summons of death wake him, and the prayers which he can repeat, while his clothes are putting off, shall charm him, like opium, for a quiet sleep. Thus doth a deathbed repentance, a deathbed charity, a parting with sins and wealth, when we can hold them no longer, look as big in the Calendars of Saints; stand as solemnly and demurely in our diptycks, as judgement and mercy and faith, that have born the heat, and burden of the day; Our hearts are hardened, while it is to day, against all the invasion of Law or Gospel, judgements or mercies, threats or promises, all Christ's methods and stratagems of grace, and just at the close of the evening, the shutting in of night, we give out that the thunderbolt hath converted us, the fever came with its fiery chariot, and hurried us up to heaven; Surdus & mutus testamentum facit, quite against Justinians rule; he that hath sent out most of his senses before him, and retains but the last glimmering of life, is allowed to make his Will and reverse all former acts by that one final. Satan hath all the man hath to give, under hand and seal, all his life time, the spring especially and verdure of his age, the children pass through the fire to Moloch, and just as he is a dropping out of the world, he makes signs of cancelling that will, and by a dumb act of revocation, bequeathes his soul to God, and his Executor must see it paid among other Legacies, and all this passes for legal in the Court, and none of the Canons against the ancient Clinici, can be heard against them; The greatest wound to duty, that ever yet it met with among Christians. Thus do our vain fancies, and vainer hopes join to supplant duty and good works, and dismiss them out of the Church: and if all or any of this be Orthodox Divinity; then sure the duty of almsgiving will prove a suspected phrase, haeretici characteris, of an heretical stamp, and then I am fallen on a thankless argument, which yet I must not retract, or repent of, but in the name of God, and S. Paul, in this way that these men call heresy, beseech and conjure you to worship the God of your Fathers. For this purpose shall I make my address to you in daniel's words, Dan. 4.27. Break off your sins by righteousness and your iniquities by showing mercy to the poor; righteousness and mercy, the two degrees of almsgiving, that I told you; I hope that will not be suspected, when he speaks it. Shall I tell you what duty is, what is now required of a Christian, and that in the Prophet Micah's phrase, Mic. 6.8. And now what doth the Lord thy God require of thee, but to do justice, and to love mercy, and to walk humbly with thy God? justice and mercy, the two degrees of almsgiving again, that I told you of, and I hope it will not prove offensive, when he speaks it. Shall I tell you of a new religion, and yet that a pure one, and the same an old religion, and yet that an undefiled (for so the beloved disciple calls this duty of charity a new Commandment, and an old Commandment, 1 Joh. 2.) it shall be in S. James his words, Jam. 1.27. Pure religion and undefiled before God and the Father is this, to visit the fatherless and widow in their affliction, and to keep himself unspotted from the world. Shall I tell you in one word, that though heaven be given us freely, yet almsgiving is the consideration mentioned in the conveyance, that men are acknowledged the blessed of God, and called to heaven, upon the performance of this duty; that although it pretend not to any merit either ex congruo or condigno, yet 'tis a du●y most acceptable in the sight of God; that almsgiving is mentioned, when assurance is left out, charity crowned, when confidence is rejected? I love not to be either magisterial or quarrelsome, but to speak the words of truth and sobriety, to learn, and if it be possible to have peace with all men; only give me leave to read you a few words, that S. Matthew transcribed from the mouth of Christ, Mat. 25.35. Then shall the King say to him on his right hand (who should the King be, but Christ himself?) Come ye blessed of my Father, receive the Kingdom prepared for you from the foundation of the world. For I was an hungered and ye gave me meat. Tell me in the name of truth and peace, who now were they, for whom the Kingdom was prepared from the foundation of the world, who were there the objects of that great doomsday election, his Venite benedicti? If Christ do not tell you, neither do I, the Text is of age, let it speak for itself; For I was an hungered and ye gave me meat. If all this will justify the doctrine, and make this Text Christian, persuade your judgements, that charity may be the Queen of heaven (maxima autem harum charitas, the greatest of these is charity) without affront, or injury done to any other grace; I hope it will be seasonable for your practice also, as it hath been for your meditation, become your hands as well as it doth now your ears.  
And to infuse some life, some alacriousness into you, for that purpose, I shall descend to the more sensitive, quickening, enlivening part of this Text, the benefit arising from the performance of this duty, Dicas coram Domino, than thou shalt, or mayest say before the Lord thy God. And in that I promised you two things; 1. To show you in thesi, that confidence or claiming any thing at God's hands, must take its rise from duty in performance. 2. In hypothesi, to give you the connexion betwixt this confidence, and this performance, claiming of temporal plenty upon giving of alms.  
1. In thesi; That confidence, or claiming any thing at God's hands must take its rise from duty in performance.  
If there be any doubt of the truth of this, I shall give you but one ground of proof, which I think will be demonstrative, and 'tis that, that will easily be understood, I am sure; I hope, as easily consented to; that all the promises of God, even of Christ in the Gospel, are conditional promises, not personal, for the Law descends not to particular persons (and in this the Gospel is a Law too, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of faith) nor absolute, as that signifies irrespective or exclusive of qualifications or demeanour, for that is all one with personal, and if either of those were true, then should Christ be what he renounces, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accepter of persons and individual Entities, and so the mercies of heaven, belong to Saul the Persecutor, as truly as Paul the Apostle, Saul the injurious, as Paul the abundant labourer, Saul the blasphemer, as Paul the Martyr: It remains then, that they be conditional promises, and so they are explicitly, for the most part the condition, named, and specified, 2 Cor. 6.17. Come out and be you separate, and touch not the unholy thing; a the condition you see set foremost in the Indenture, and then, I will receive you— and therefore most logically infers the Apostle, in the next words the beginning of c. 7. Having therefore these promises, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. Had the Promises been of any other sort, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these, i. e. conditional Promises, the Apostles illation of so much duty cleansing and perfecting, had been utterly unconclusive, if not impertinent. So Rom. 8.28. All things work together for good; to whom? to them that love God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to them that are called according to purpose, the word [called] a noun in that place, not a participle, noting a real, not only intentional passion, those that are wrought upon by Gods call, and are now in the catalogue of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lovers of God, and that is the condition in the subject; and then, to them that are thus qualified, belongs that chain of mercies, predestination, vocation to a conformity with Christ, justification, glorification, immediately ensuing. You see the proof of my ground by a taste or two. Now what condition this is, that is thus prefixed to Gospel-promises, that is not obscure neither; Not absolute exact, never sinning, perfect obedience, that was the condition of the first covenant, made in paradise, when there was ability to perform it; but a condition proportioned to our state, sincerity in lieu of perfection, repentance in exchange for innocence, evangelical instead of legal righteousness, believing in the heart, i. e. cordial obedience to the whole Law of Christ, impartial without hypocrisy or indulgence in any known sin, persevering and constant without Apostasy, or final defection, and at last, humble without boasting. If you will come yet nearer to a full sight of it, sometimes regeneration or new life is said to be the condition, Except you be born again you can in no wise enter. Neither circumcision nor uncircumcision, but a new creature. Sometimes holiness, without which nemo Deum, no man shall see the Lord: Sometimes repentance in gross, nay but except you repent; sometimes in retail, repentance divided into its parts, he that confesseth and for saketh shall have mercy; sometimes repentance alone, but now commands all men every where to repent, as if all duty were contained in that; sometimes in conjunction with faith, repent you and believe the Gospel, sometimes faith, sometimes love, sometimes self-denial, sometimes mercifulness, sometimes hope, but that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a this hope] that sets us a purifying; every one of these, when you meet them single, goes for the only necessary, the adequate condition of the Gospel, to teach you to take them up all, as you find them, leave never an one neglected, or despised, lest that be the betraying of all the rest, but make up one jewel of these so many lesser gems, one body of these so many limbs, one recipe compounded of so many ingredients, which you may superscribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Catholicon, or the whole duty of man. From this general proposition, without the aid of any assumption, we may conclude demonstratively enough, promises of the Gospel are conditional promises, therefore all confidence must take rise from duty. Duty is the performance of that condition, and to be confident without that, is to conclude without promises, and consequently to claim justification, or pardon of sins, before sanctification be begun in the heart, to challenge right to heaven, before repentance be rooted on earth, to make faith the first grace, and yet define that, assurance of salvation, to apply the merits of Christ to ourselves the first thing we do, and reckon of charity, good works, duty, as fruits and effects, to be produced at leisure, when that faith comes to virility and strength of fructifying; what is all or any of this, but to charge God of perjury, to tell him that impenitents have right to heaven, which he swears have not, or to forge a new lease of heaven, and put it upon Christ? the calmest style I can speak in, is, that it is the believing of a lie, and so not faith, but folly, an easy cheatableness of heart, and not confidence but presumption. Hope a man may, without actual performance of duty, because he may amend hereafter, though he do not now, and so that possibility and that futurity may be ground of hope; but then this hope must set us presently upon performance, He that hath this hope, purifies himself, or else it is not that grace of hope, but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a youthful daringness of soul, a tumour, a disease, a tympany of hope, and if it swell farther than it purge, if it put on confidence before holiness, this hope may be interpreted desperation, an hope that maketh ashamed, an utter destitution of that hope which must bestead a Christian. O let us be sure then, our confidence, our claims to heaven, improve not above their proportion, that we preserve this symmetry of the parts of grace; that our hope be but commensurate to our sincerity, our daringness to our duty. A double confidence there is, pro statu, and Absolute; pro statu, when upon survey of my present constitution of soul, I claim right in Christ's promises for the present, and doubt not but I shall be blessed, if I be found so doing: Absolute, when at the end of life, and shutting in of the day, I am able to make up my reckonings with S. Paul, I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, a crown of felicity. I have done what I had to do, and now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is nothing behind but to receive my pay.  
I have been too long upon the general consideration of the connexion between confidence and duty; if it were an extravagance, I hope 'twas a pardonable one; I descend with speed to the hypothesis, the connexion betwixt this confidence and this performance, claiming of temporal plenty upon giving of alms, my last particular. And that I shall give you clearly in this one proposition; That almsgiving or mercifulness was never the wasting or lessening of any man's estate to himself or his posterity, but rather the increasing of it. If I have delivered a new doctrine, that will not presently be believed, an unusquisque non potest capere, such as every auditor will not consent to, I doubt not but there be plain texts of Scripture, more than one, which will assure any Christian of the truth of it. Consider them at your leisure, Psal. 41.1, 2. Ps. 112. all to this purpose, Pro. 11.25. & 12.9. & 19.17. and 28.27. Add to these the words of Christ, Mar. 10.30. which though more generally delivered of any kind of parting with possessions for Christ's sake, 
Tom. p. 88  are applied by S. Hier. to the words of Solomon, Pro. 11.24. There is that scattereth and yet increaseth, quia centuplum accipient in hoc tempore, because, saith he, they receive an hundred fold in this world. And that no man may have any scruple to interpose, 'tis set in as large, and comprehensive a style, as the art, or covetous, scrupulous wit of man could contrive for his own security. There is no man who shall not—  
All which being put together, must (to my understanding) make it as clear to any that acknowledges these for Scripture, as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daughter of voice were come back into the world again, and God should call to a man out of heaven by name, bid him relieve that poor man, and he should never be the poorer for it. 'Tis not now to be expected of me in conscience, having produced this kind of proof, the express texts of Scripture, to add any second to it. I might else farther evidence it from examples, not such as Moscus' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will furnish you with, for I know not of what authority they are; nor yet from S. Hieroms observation, who is said to have turned over histories on purpose, and never found any merciful man, which met not with some signal blessing in this world, as the reward of that virtue; but even by appealing to yourselves, and challenging any man here present, to bring but one instance of a prudent alms-giver, that hath yearly or weekly consecrated some considerable part of his revenue or increase to that use, and can say that ever he found any real miss of that, any more than of the blood let out in a pleurisy; nay▪ if he have done it constantly, and sincerely from the one true principle, compliance with the command and example of God, let him speak his conscience, if he do not think, that all the rest hath thrived the better for that, as Phlebotomy hath saved many men's lives, letting out some ounces of blood, been the securing of the whole mass, that it hath had a secret, blessing influence, a vital, anspicious infection upon the remainder, by this art of consecrating our estates, intitling God to the fence, and safeguard of them, as of his temples, and altars, that thiefs, and oppressors, and devils, conceive a reverence due to them, and a kind of sacrilege to approach, or purloin from them, as they that put the crown into their entail, do thereby secure it to the right heir, that it can never be out off. The poor widow of Sarepta, what a strange trial made she of this truth? When the last of her store was fetched out to make the funeral feast for herself and family, that they might eat and die, that very last cake, that all that was left, she gives to Elijah in his distress, and this is so far from ruining her, that it brought a blessing on her barrel and her cruse, that she and all hers were not able to exhaust; I might add the poor widow in the Gospel, that, if we shall disbelieve Christ himself, cast in all that she had into the Corban, even her whole substance; the Christians, that sold all and laid it at the Apostles feet, and yet we never read of any of these, that brought himself to distress by this means. But these are ex abundanti, more than is required for the vouching of my present proposition, and of a higher strain, than what I design for your imitation.  
'Tis time that I begin to retire, and wind up with some application, which you cannot imagine should be any other, after all this preparation, but a Go and do thou likewise. And if you can but believe this one thing, that I have brought many witnesses from heaven to testify, that your goodness shall not impair your plenty, that your store shall never be lessened by so giving, I doubt not but you will be as forward to go, as any man to have you. The only holdback is the affection and passionate love, that we bear to our wealth, that lust, or sensuality of the eye, as the Apostle calls it. 'Tis ordinarily observed of young men and dissolute, that they have many times a great aptness and ingeniousness, and withal patience to any speculative knowledge, the Mathematics, or any such the abstrusest studies, but for moral precepts, rules of good life, they will not be digested; And, my brethren, give me leave to tell you in the spirit of meekness, that the like, in another respect, is observed of this auditory, any thing wherein their wealth is not concerned, is most readily entertained, none more attentive, ingenious auditors: but when their profit is entrenched on, their beloved golden Idol (of which I may say with Moses, O this people have committed a great sin, made them Gods of gold) when this, I say, begins to be in danger, as the silver shrines at S. Paul's preaching, Acts 19 then, as it follows in that place, the whole city is filled with confusion: like that young man in the Gospel, that would do any thing that Christ would require, Good Master, what shall I do to inherit eternal life! So far as that Jesus loved him, when he beheld him; yet when Christ proceeds to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one thing is wanting to thee, go sell, give to the poor, then follows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he went away sad and sorrowful, sighing and groaning, as if he had been to part with blood and bowels; And this is the ground of Christ's most considerable observation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how hard (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how impossible) is it for a rich man to enter the Kingdom of heaven, for a worldly-minded man to be a Christian? Could you but reduce into order this one mighty exorbitant humour, purge out this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. Peter calls it, this overflowing of the gall, this choler and bitterness, that lies caked upon the soul, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he goes on, in the aggravating of covetousness, we English it band of iniquity, but it signifies a complication of wickedness bound up all in one volume, mingled into one hypostasis, this legion of earthly devils, that come out of the tombs to enter into thee, and there continue crying and cutting thee with stones; I should then proceed with some heart and spirit; and tell you that, that every man knows but such demoniacs, that almsgiving is in itself a thing, that any man living, if he have but the relics of unregenerate nature, and the notion of a Deity about him, would take pleasure in it, were he but satisfied of this one scruple, that 'twould not hinder his thriving in this world. 'Tis more blessed to give than to receive, is the Apophthegm of S. Paul quoted from Christ, though it be not rehearsed in the Gospel, and 
* Ped. l. 3. c. 6.  Clemens hath turned it into a maxim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis giving, not possessing that signifies a man to be happy; and this happiness the highest, & most divine sort of happiness, 'tis a blessed thing to give. And of the same inclination in the worst of you, I will no more doubt, than I do of your being men, of your having humane souls about you, could you be but fortified against this one terror, were but this one trembling spirit exorcised, and cast out, this apprehension of impairing your estates by that means: Now of this, an ordinary Jew makes so little doubt, merely upon authority of the places of the Old Test. which I cited, that he may read thee a lecture of faith in this particular. Paulus Fagius assures me of the modern Jews, who have not been observed to be over-liberal; that they still observe the payment of the poor man's tithe, merely out of design to enrich themselves by that means, and tells us of a Proverb of 
* Perk. Avo●. c. 3. p. 56.  Rabbi Akiba, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tithes are the hedges to our riches, and on the contrary, 
* Ib c. 5.  that there be seven kinds of judgements that come upon the world for seven prevarications, and the first is famine upon not tithing, and the second again, another kind of famine upon another not tithing, and that second plainly belongs to the poor man's tithing, when (as it 
* P. 105.  follows) some are full, and others are famished, and the third is a plague upon not obeying the Law concerning the fruits of the Sabbatical year, which you know, were to be left to the poor. And again, that there are four seasons, wherein the plague was wont to rage especially, in the fourth year upon the nonpayment of the poor man's tithe the third year, on the seventh, upon the like default in the sixth, in the end of the seventh, upon default concerning the seventh years fruits, that were to be free and common, and the last yearly, in the close of the feast of tabernacles, upon the robbing of the poor of those gifts that at that time were left unto them, the 
* P. 109, 110.  glean of the harvest, and vintage, the corners of the field, the fall, etc. Add to this, one place more of Rabbi 
* In Deut. 20.  Bechai, Though, saith he, it be unlawful to prove or tempt the Lord, for man must not say, I will perform such a commandment, to the end I may prosper in riches, yet Mal. 3.10. and Prov. 3.10. there is an exception for payment of tithes and works of mercy, intimating that on the performance of this duty, we may expect even miracles to make us rich, and set to that performance, on contemplation and confidence of that promise. And 'tis strange, that we Christians, should find more difficulty in believing this, than the griping reprobated Jews; strange, that all those books of Scripture should be grown Apocryphal, just since the minute, that I cited those testimonies out of them. This I am resolved on, 'tis wan● of belief, and nothing else, that keeps men from the practice of this duty, whatsoever 'tis in other sins, we may believe aright, and yet do contrary (our understanding hath not such a controlling power over the Will as some imagine) yet in this particular, this cannot be pretended; Could this one mountain be removed, the lessening of our wealth, that almsgiving is accused of, could this one scandal to flesh and blood be kicked out of the way, there is no other devil would take the unmerciful man's part, no other temptation molest the alms-giver. And how unjust a thing this is, how quite contrary to the practice at all other Sermons, I appeal to yourselves. At other times, the doctrine raised from any Scripture is easily digested, but all the demur is about the practical inference; but here, when all is done, the truth of the doctrine still [that we shall not be the poorer for almsgiving] is that, that can never go down with us, lies still crude unconcocted in our stomaches; A strange prepossession of worldly hearts, a petitio principii, that no artist would endure from us. I must not be so unchristian, whatsoever you mean to be, as to think there is need of any farther demonstration of it, after so many plain places of Scripture have been produced; Let me only tell you, that you have no more evidence for the truth of Christ's coming into the world, for all the fundamentals of your faith, on which you are content your salvation should depend, than such as I have given you for your security in this point. Do not now make a mockery at this doctrine, and either with the Jew in Cedrenus, or the Christian in Palladius, throw away all you have, at one largess, to see whether God will gather it up for you again; but set soberly, and solemnly about the duty, in the fear of God, and compliance with his will, and in bowels of compassion to thy poor brethren, that stand in need of thy comfort, those Emeralds and Jacinths, that 
* Pallad. Hist. Laus. c. 5.  Macarius persuaded the rich virgin to lay out her wealth upon; and this out of no other insidious or vainglorious, but the one, pure, Christian forementioned design, and put it to the venture, if God, ever suffer thee to want, what thou hast thus bestowed. 
* Bib. Pa. Grae. vol. 2. p. 837. E.  Dorotheus hath excellently stated this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are, saith he, that give alms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that their farms may prosper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and God blesseth and prospers their farms; There be that do it for the good success of their voyage, and God prospers their voyage; some for their children, and God preserves their children; yea, and some to get praise, and God affords them that; and frustrates none in the merchandise he designed to traffic for, but gives every one that which he aimed at in this liberality. But then, all these traffickers must not be so unconscionable, as to look for any arrear of farther reward, when they are thus paid at present, they must remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have no depositum behind laid up with God for them, and therefore it is necessary for a Christian to propose to himself more ingenuous designs to do what he doth in obedience to, and out of a pure love of God, and then there is more than all these, even a kingdom prepared for him, Matt. 25.  
I must draw to a conclusion, and I cannot do it more seasonably, more to recapitulate, and enforce all that hath been said, than in the words of Malachy, c. 3.10. Bring you all the tithes into the storehouse, (no doubt but this comprehends the duty in the text, the compleveris anno tertio, the poor man's tithing▪) that there may be meat in my house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. If this will not open the miser's hand, unshrivel the worldlings heart, I cannot invent an engine cunning, or strong enough to do it. Thou that hast tired and harassed out thy spirits, in an improsperous, successess pursuit of riches, digged and drudged in the mines, thy soul as well as thou, and all the production of thy patience, and industry crumbled and mouldered away betwixt thy fingers; thou that wouldst fain be rich, and canst not get Plutus to be so kind to thee, art willing to give Satan his own ask, thy prostraveris, for his totum hoc, to go down to hell for that merchandise, and yet art not able to compass it; let me direct thee to a more probable course of obtaining thy designs, to a more thriving trade, a more successful voyage; not all the devotions thou daily numbrest to the Devil, or good fortune, not all the inventions, and engines, and stratagems of covetousness managed by the most practised worldling, can ever tend so much to the securing thee of abundance in this life, as this one compleveris of the text, the payment of the poor man's tithing. And then, suffer thyself for once to be disabused; give over the worldling's way, with a hâc non successit, reform this error of good husbandry, this mistake of frugality, this heresy of the worldling and come to this new Ensurers office, erected by God himself, prove and try if God do not open thee the windows of heaven— Shall I add for the conclusion of all, the mention of that poor, unconsidered merchandise, the treasures of heaven, after all this wealth is at an end, the riches of the celestial paradise, which like that other of Eden is the posing of Geographers, pars globi incognita, undiscovered yet to the worldlings heart. Methinks there should be no hurt in that, if such friends may be made of this Mammon of unrighteousness, this falsehearted, unfaithful wealth of yours, that when you fail, they may receive you into everlasting habitations, sure this may be allowed to join with other motives to the performance of a well-tasted, wholesome duty. In a word, if earth and heaven combined together, be worth considering, the possession of the one, and reversion of the other, abundance and affluence here, the yearly wages of almsgiving, and joys and eternity hereafter, the final reward of almsgiving, a present coronet, and a future crown, a Canaan below, and a Jerusalem above, if the conjunction of these two may have so much influence on your hearts, as in contemplation of them to set you about the motion, that nature itself inclines you to, and neither world nor flesh have any manner of quarrel to feign against it; then may I hope that I have not preached in vain, that what I have now only, as a precentor, begun to you, the whole chorus will answer in the counterpart, what hath been now proclaimed to your ears, be echoed back again by your hearts, and lives, and the veriest stone in the temple take up its part, the hardest, impenetrablest, unmercifullest heart join in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And this shall be the sum not only of my exhortation, but my prayer, That that God of mercies will open your eyes first, and then your hearts to the acknowledgement, and practice of this duty, direct your hands in the husbanding that treasure entrusted to them, that mercy being added to your zeal, Charity to your devotion, your goodness may shine as well as burn, that men may see, and taste your good works, glorify God for you here, and you receive your crown of glory from God hereafter.   
THE END.   

XIX SERMONS PREACHED On Several Occasions  
BY THE REVEREND and LEARNED Henry Hammond, D. D.  
How shall they hear, without a Preacher? And how shall they Preach, except they be sent?  Rom. x. 14, 15. 
Go ye into all the World, and preach the Gospel to every creature.  St. Mark xuj. 15. 
LONDON, Printed for RICHARD ROYSTON, Bookseller to the KING'S most Sacred MAjESTY; and Richard Davis, Bookseller in OXFORD. MDCLXXXIV.   

A TABLE OF THE XIX SERMONS.  
A Sermon on Ezek. 16.30. The work of an imperious Whorish Woman. 
Page 561.  A Sermon on Philip. 4.13. I can do all things through Christ that strengthens me. 
p. 569.  A Sermon on Prov. 1.22. How long ye simple ones will ye love simplicity? 
p. 575.  A Sermon on Matth. 1.23. Immanuel, which is by interpretation, God with us. 
p. 582.  A Sermon on Luke 9.55. You know not what manner of spirit ye are of. 
p. 588.  A Sermon on Ezek. 18.31. For why will you die? 
p. 595.  A Sermon on Jer. 5.2. Though they say, The Lord liveth, surely they swear falsely. 
p. 601.  A Sermon on Luke 18.11. God I thank thee, that I am not as other men, etc. 
p. 607.  A Sermon on Matth. 3.3. Prepare ye the way of the Lord. 
p. 618.  A Sermon on John 7.48. Have any of the Pharisees believed on him? 
p. 625.  A Sermon on Matth. 10.15. It shall be more tolerable for the Land of Sodom and Gomorrha, etc. 
p. 633.  Two Sermons on Acts 17.30. And the times of this Ignorance God winked at, etc. 
p. 639, & p. 646.  A Sermon on Rom. 1.26. For this cause God gave them up unto vile affections. 
p. 653.  A Sermon on Gal. 6.15. But a new Creature. 
p. 663.  Two Sermons on 2 Peter 3.3. Scoffers, walking after their own lusts. 
p. 670, & 676.  Two Sermons on 1 Tim. 1.15. Of whom I am chief. 
p. 681, and p. 687.    

SERMON I.  EZEK. XVI. 30. 
The Work of an imperious Whorish Woman.  
NOT to i'll your ears by keeping you long at the doors; not to detain you one minute with a cold unprofitable Preface: This Chapter is the exactest History of the Spiritual estate of the Jews, i. e. The elect of God, and the powerfullest exprobration of their sins, that all the Writings under Heaven can present to our eyes. From the first time I could think I understood any part of it, I have been confident, that never any thing was set down more rhetorically, never more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more affection and sublimity of speech, ever concurred in any one writing of this quantity, either sacred or profane. 'Twere a work for the solidest Artist to observe distinctly every part of Logic and Rhetoric that lies concealed in this one Chapter, and yet there is enough in the surface and outward dress of it, to affect the meanest understanding that will but read it. For our present purpose it will suffice to have observed, 1. That the natural sinful estate of the Jews, being premised in the five first Verses; 2. The calling of them in this condition, in their pollutions, in their blood, and bestowing all manner of spiritual ornaments upon them, following in the next ten Verses; the remainder is most what spent in the upbraiding and aggravating their sins to them, in a most elevated strain of reproof; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest pitch of it, is in the words of my Text, The work of an imperious Whorish Woman.  
For the handling of which words, I first beg two postulata to be granted and supposed, before my discourse, because I would not trouble you to hear them proved.  
I. That the elect chosen people of God, the Jews, were degenerate into heathen, desperate, devilish sinners.  
II. That what is literally spoken in aggravation of the Jews sin, is as fully applicable to any other sinful people, with whom God hath entered Covenant, as he did with the Jews.  
And then the subject of my present discourse, shall be this, That Indulgence to sin, in a Christian, is the Work of an imperious Whorish Woman. And that, 1. Of a Woman, noting a great deal of weakness; and that not simple natural weakness, through a privation of all strength, but an acquired, sluggish weakness, by effeminate neglecting to make use of it. 2. Of a Whore, noting unfaithfulness and falseness to the Husband. 3. Of an imperious Whore, noting insolency and an high pitch of contempt.  
And of these, briefly and plainly; not to increase your knowledge, but to enliven and inflame the practical part of your souls; not to enrich your brains with new store, but to sink that which you have already, down into your hearts.  
And first of the first, That Indulgence to sin, in a Christian, is the work of a Woman; an effect and argument of an infinite deal of weakness, together with the nature and grounds of that weakness; The work, etc.  
And this very thing, that it may be the more heeded, is emphatically noted three several times in this one Verse. 1. The work of a Woman, in my Text, a poor, cowardly, pusillanimous part that any body else, any one that had but the least spark of valour or manhood in him, would scorn to be guilty of, an argument of one that hath suffered all his parts and gifts to lie sluggish and unprofitable, and at last, even quite perished by disusing. As the weakness of Women, below Men, proceeds not only from their constitution and temper, but from their course of life; not from want of natural strength, but of civil manlike exercise, which might stir up and discipline, and ripen that strength they have: For if their education were as warlike, and their strength by valiant undertaking, so set out; Viragoes and Amazons, would be well-nigh as ordinary as Soldiers. And so will the comparison hold of those womanish, sluggish, abusers of God's graces. Then in the first words of this Verse, How weak is thy heart?] noting it to be a degree of weakness below ordinary; as we call one a weak man, that hath done any thing rashly or unadvisedly, which, if he had but thought on, he could never have been so sottish, his ordinary reason would have prompted him to safer counsels. In brief, Any frequent, indiscreet actions, argue a weak fellow: Not that he wants strength of discretion to do better, but that he makes no use of it in his actions. Thirdly, How weak is thy heart?] Thy heart, i. e. the principal part of the Man, (as the Brain is the speculative) the fountain of good and evil actions, and performances. Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original, signifying the heart; being naturally of the Masculine Gender, is here set in the feminine, out of order, perhaps emphatically, to note an unmanlike, impotent, effeminate heart; all its actions are mixed with so much passion and weakness, they are so raw and womanish, that it would grieve one to behold a fair, comely, manlike Christian in show, betraying so much impotency in his behaviour, (even like the Emperor a spinning) one who had undertaken to be a Champion for Christ, led away, and abused and baffled by every pelting paltry lust. 'Tis lamentable to observe what a poor, cowardly, degenerous spirit is in most Christians; with how slender assaults and petty stratagems, they are either taken captive, or put to flight; how easily in their most resolute undertake of piety or virtue, they are either vanquished, or caught. The ordinariest, coursest, hard-favouredst temptation that they can see, affects and smites them suddenly; they are entangled, before they are wooed; and the least appearance of any difficulty, the vizard or picture of the easiest danger, is enough to fright them for ever from any thought of Religion, or hope of Heaven.  
For a mere natural man, that hath nothing but original sin, or worse in him, that hath received nothing from God and his parents, but a talon in a broken Vessel, a soul infected by a crazy body, diseased as soon as born; for an Heathen, that hath nothing to subsist on; but a poor pittance of natural reason, but one eye to see by, and that a dim one; for a mere Barbarian, or Gentile, to be thus triumphed over by every Devil, (as an Owl by the smallest Bird in the air) might be matter of pity rather than wonder: and yet few of them were such cowards; those very weapons, that Nature had furnished them with, being rightly put on, and fitted to them, stood many of them in very good stead. There were few passions, few sins of an ordinary size, but a Philosopher, and mere Stoic would be able to meet and vanquish: and therefore 'tis not so much natural, as affected weakness; not so much want of strength, as sluggishness, and want of care; not so much impotency, as numbness and stupidity of our parts, which hath so extremely dis-abled those that take themselves to be the weakest of us.  
The truth is, we are willing to conceive that our natural abilities are quite perished and an●ibilate, and that God hath no ways repaired them by Christ, because we will not be put to the trouble of making use of them: we would spare our pains, and therefore would fain count ourselves impotent, as sluggards that personate and act diseases because they would not work; or the old Tragedians which could call a God down upon the Stage at any time, to consummate the impossiblest Plot, and therefore would not put their brains to the toil of concluding it fairly.  
Certainly the decrepitest man under Heaven (if he be but a degree above a Carcase) is able to defend himself from an ordinary Fly; 'tis one of the Devils titles to be Beelzebub the Prince of Flies; and such are many of his temptations: he that hath but life in him, may keep himself from any harm of one of them; but the matter is, they come in flocks, and being driven once away, they return again. Musca est animal insolens, and the Devil is frequent in these temptations, and though you could repel them as fast as they come, yet 'twould be a troublesome piece of work; it will be more for your ease to lie still under them, to let them work their will: so in time Fly-blows beget noisomeness and vermin in the soul; and then the life and death of that man, becomes like that of the Egyptians, or Herod, and no plague more finally desperate, than those two of Flies and Lice. I am resolved there be many temptations which foil many jolly Christians, which yet a mere natural man that never dreamt of Scripture, or God's Spirit, might, if he did but bethink himself, resist, and many times overcome. Many acts of uncleanness, of intemperance, of contempt of superiors, of murder, of false-dealing, of swearing and profaning, that cheap, unprofitable, that untempting, and therefore unreasonable sin. Many acts I say, of these open, abominable sins, which either custom or humane Laws make men ashamed of, and the like; the very Law of Reason within us, 
In Phot. p 915. Wiggers, prima secundae, pag. 160. Arian. Epict. l. 2. c 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Porph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 1. p. 12. & lib. 2. p. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 4. p. 50. Rom. i. Wisd. two.  is able to affront, and check, and conquer. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Methodius calls it, that Law born with us; Naturale judicatorium, saith Austin against Pelagius; Lux nostri intellectûs, say the Schoolmen out of Damascen; nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Stoic, the promise that every one makes to nature, the Obligation that he is bound in when he hath first leave to be a man, or as Hierocles on the Pythagorean Verses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That Oath that is coaetantous, and coessential to all reasonable natures, and engages them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. not to transgress the Laws that are set them. This is I say, enough to keep us in some terms or compass, to swath and bind us in, to make us look somewhat like men, and defeat the Devil in many a skirmish. But how much more for a Christian, who if it were by nothing but his Baptism, hath certainly some advantages of other men: for one that, if he acknowledge any, worships the true God, never went a fooling after Idols, which was the Original of the Heathens being given up to vile affections, Rom. i. for one that lives in a civil Country among people that have the faces and hearts of men and Christians, made as it were, to upbraid his ways, and reprove his thoughts; for one that is within the sound of God's Law, and Light of his Gospel, by which he may edify more than ever Heathen did by thunder and lightning; for one that cannot choose but fear and believe, and love, and hope in God, in some measure or kind, be he never so unregenerate; for him, I say, that hath all these outward restraints, and perhaps some inward twinges of Conscience, to curb and moderate him, to be yet so stupid under all these helps, as never to be able to raise up one thought toward heaven, to have yet not the least atom of Soul to move in the ways of godliness, but to fall prostrate like a Carcase, or a Statue, or that Idol Dagon with his feet stricken off, not able to stand before the slightest motion of sin; or if a lust, or a fancy, or a devil, be he the ugliest in Hell, any thing but God appear to him, presently to fall down and worship. This is such a sottish condition, such an either Lethargy or Consumption of the Soul, such an extreme degree of weakness, that neither original sin, that Serpent that despoiled Adam, nor any one single Devil can be believed to have wrought in us; but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Platonics call it) Apopular Government of sin, under a multitude of Tyrants, which have for so long a while, wasted and harassed the Soul; so that now it is quite crest-faln, as that legion of Devils, Mar. v. 3. 
Mark v. 3. Mark i 23.  which dwelled among the Tombs in a liveless, cadaverous, noisome Soul; or more truly that evil spirit, Mark. i. 23. that made the man disclaim and renounce Christ and his mercies, when he came to cure, Let us alone, what have we to do with thee? by which is noted, That contentedness and acquiescence in sin; that even stubborn wilfulness, and resolvedness to die, that a long sluggish custom in sin, will bring us to; and that you may resolve on, as the main discernible cause of this weakness of the heart, a habit, and long service and drudgery in sin. But then, as a ground of that, you may take notice of another, a fancy that hath crept into most men's hearts (and suffers them not to think of resisting any temptation to sin) that all their actions, as well evil as good, were long ago determined and set down by God; and now nothing left to them, but a necessity of performing what was then determined. I would fain believe, that that old heresy of the Stoics, revived indeed among the Turks, concerning the inevitable production of all things; that fatal necessity, even of sins, should yet never have gotten any footing or entertainment among Christians; but that by a little experience in the practice of the world, I find it among many, a main piece of their faith, and the only point that can yield them any comfort; that their sins, be they never so many and outrageous, are but the effects, or at least, the consequents of God's decree; that all their care, and solicitude, and most wary endeavours, could not have cut off any one sin from the Catalogue; that unless God be pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come down upon the Stage, by the irresistible power of his constraining spirit, as with a Thunderbolt from Heaven, to shake and shiver to pieces the carnal man within them, to strike them into a swoon as he did Saul, that so he may convert them; and in a word, to force and ravish them to Heaven: unless he will even drive and carry them, they are never likely to be able to stir, to perform any the least work of reason; but fall minutely into the most irrational, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unnatural sins in the world, nay, even into the bottom of that pit of Hell, without any stop, or delay, or power of deliberating in this their precipice. This is an heresy that in some Philosopher-Christians hath sprouted above ground, hath showed itself in their brains and tongues; and that more openly in some bolder Wits; but the Seeds of it are sown thick in most of our hearts, I sear in every habitual sinner amongst us, if we were but at leisure to look into ourselves. The Lord give us a heart to be forewarned in this behalf.  
To return into the road: Our natural inclinations and propensions to sin, are, no doubt, active and prurient enough within us, somewhat of Jehu's constitution and temper, they drive very furiously. But then to persuade ourselves, that there is no means on earth, besides the very hand of God, and that out of our reach, able to trash, or overslow this furious driver; that all the ordinary clogs that God hath provided us; our reason and natural conscience, as Men; our Knowledge, as Christians; nay, his restraining, though not sanctifying graces, together with the Lungs and Bowels of his Ministers, and that energetical powerful instrument, the Gospel of Christ, Which is the power of God unto salvation, even to every Jew, nay, and Heathen, Rom. 1. To resolve, that all these are not able to keep us in any compass, to quell any the least sin we are inclined to; that unless God will by force make Saints of us, we must needs presently be Devils, and so leave all to God's omnipotent working, and never make use of those powers, with which he hath already furnished us. This is a monstrous piece of unchristian divinity; a way, by advancing the Gr●●e of God, to destroy it, and by depending on the Holy Ghost, to grieve, if not to sin against him; to make the corruption of our nature equal to, nay, surpassing the punishment of the Devils; a necessary and irreversible obduration in all kinds and measures of sin.  
This one practical Heresy will bring us through all the prodigies of the old Philosophical Sects, from Stoics to Epicurism, and all sensual Libertinism, and from thence to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Pythagoreans. For unless the soul that is now in one of us, had been transplanted from a Swine, or some other the most stupid, sottish, degenerous sort of Beasts, it is impossible that it should thus naturally, and necessarily, and perpetually, and irrecoverably, delight and wallow in every kind of sensuality, without any check or contradiction, either of Reason, or Christianity. If I should tell you that none of you, that hath understood and pondered the Will of God, wants abilities in some measure to perform it, if he would muster up all his forces, at time of need; that every Christian hath grace enough to smother lusts in the Womb, and keep them, at least, from bringing forth; to quell a temptation before it break out into an actual sin, you would think perhaps that I flattered you, and deceived myself in too good an opinion of your strength. Only thus much then, It would be somewhat for your edification to try what you could do: Certainly there is much more in a Christians power (if he be not engaged in a habit of sin) than we imagine; though not for the performing of good, yet for the inhibiting of evil. And therefore bethinking ourselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Arrian, That we are the sons of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us not have too low and degenerous an opinion of ourselves. Do but endeavour resolutely and courageously to repel temptations as often as they solicit thee; make use of all thy ordinary restraints; improve thy natural fear and shamefacedness, thy Christian education, tender disposition to the highest pitch; do but hold sincerely as long as thou art able, and though I will not say that all thy sins shall be confined to those two heads of original (a branch of which are evil motions) and of omission; yet I will undertake, that thou shalt have an easier burden of actual commissions upon thy soul, and that will prove a good ease for thee: those are they that weigh it down into the deep, that sink it desperateliest into that double Tophet of obduration and despair. Final obduration being a just judgement of God, on one that hath filled up the measure of his iniquities, that hath told over all the hairs of his head, and sands of the Sea in actual sins; and a necessary consummation of that, despair; the first part, the Prologue and Harbinger to that worm in Hell.  
'Twere easy to show how faith might afford a Christian sufficient guard and defence against the keenest weapon in the Devil's armoury, and retort every stroke upon himself: But because this is the Faith only of a Wife, not as we now consider as a Woman at large, but in a nearer obligation, as a Spouse, We shall more opportunely handle that in the next Part, where we shall consider Indulgence in sin, as the work of a whorish Woman; where whoredom, noting adultery, presupposes wedlock, and consists in unfaithfulness to the Husband, the thing in the next place to be discovered: The Work, etc.  
That Christ is offered by his Father to all the Church for an Husband; that he waits, and begs, and sends presents to us all to accept of the proposal, the whole Book of Canticles, that Song of spiritual love, that affectionate wooing Sonnet will demonstrate: that every Christian accepts of this Match, and is Sacramentally espoused to Christ at his Baptism; his being called by the Husband's Name imports: for that is the meaning of the phrase, Isai. iv. 1. 
Isai. iv. 1.  Let us be called by thy Name, i. e. marry us. That Faith is the only thing that makes up the Match, and entitles us to his Name, and Estate, is observable, both from many places of Scripture, and by the opposition which is set betwixt a Christian, and all others, Jews and Infidels, betwixt the Spouse, and either the destitute Widow, or barren Virgin; the ground of which is only Faith.  
So then, every Christian at his Baptism being supposed a Believer, and thereby espoused Sacramentally to Christ, and so obliged to all the observances, as partaker of all the privileges of a Wife: doth at every unchaste thought, or adulterous motion, offend against the fidelity promised in marriage, by every actual breach of this faith, is for the present guilty of Adultery, but by indulgence in it, is downright a whore; i. e. either one that came to Christ with an unchaste, adulterous love to gain somewhat, not for any sincere affection to his person, but insidious to his estate; and having got that, is soon weary of his person: or else one that came to him with pure virgin thoughts, resolving herself a perpetual captive to his love, and never to be tired with those beloved fetters of his embraces; but in time meets with a more flattering amiable piece of beauty, and is soon hurried after that, and so forgetteth both her vows and love.  
Thus shall you see an handsome, modest, maidenly Christian, espoused to Christ at the Font, and fully wedded by his Ring at Confirmation: Nay, come nearer yet to him, and upon many solemn expressions of fidelity, and obedience, vouchsafed the seal of his very heart in the Sacrament of his Blood: another that hath lived with him a long while in uniform, constant loyalty, noted by all the neighbourhood for an absolute Wife; a grave solemn, matronly Christian: yet either upon the allurements of some fresh sprightful sin, or the solicitations of an old-acquaintance lust, the insinuations of some wily intruder, or a specious show of a glorious glittering temptation; or when these are all wanting, upon the breaking out of an evil heart of unbelief (which some outward restraints formerly kept in) departing from the living God, profess open neglect and despite against the Husband which before they so wooed, and flattered and made love to. 'Twere long to number out to you, and give you by tale a Catalogue of those defections and adulterous practices which Christians are ordinarily observed to be guilty of, (which whether they go so far as to make a divorce betwixt the soul and Christ, or whether only to provoke him to jealousy, whether by an intercision of Grace and Faith, or by an interruption and suspension of the acts, I will not now examine) I will go no farther than the Text, which censures it here as a piece of spiritual whoredom, of treacherous unfaithful dealing, to be light, unconstant, and false to Christ; whose Spouse they are esteemed, whose Name they bear, and Estate they pretend title to. And so indeed it is, for what greater degree of unfaithfulness can be imagined? What fouler breach of Matrimonial Covenant, than to value every ordinary prostitute sin, before the precious chastest embraces of an Husband, and a Saviour? to be caught and captivated with the meanest vanity upon earth, when it appears in competition with all the treasures in Heaven? Besides, that spiritual Armour which Faith bestows on a Christian, Eph. vi. 16. 
Eph. vi. 16.  sufficient to quench all the fiery darts of the wicked, or, as the Greek hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one, the Devil, methinks there is a kind of moral influence from Faith on any wise and prudent heart, enough to enliven, and animate, and give it spirit, against the force or threatenings of any the strongest temptation, and to encourage him in the most crabbed, uncouth, disconsolate undertake of godly obedience. For what sin didst thou ever look upon with the fullest delight of all thy senses, in the enjoying of which, thy most covetous, troublesome, importunate lusts would all rest satisfied, but one minute of Heaven, truly represented to thy heart, would infinitely outweigh? A Turk is so affected with the expectation of his carnal Paradise, those Catholic everlasting Stews, which he fancies to himself for heaven, that he will scarce taste any wine all his life-time, for fear of disabling and depriving him of his lust; he will be very staunch from sin, that he may merit and be sure to have his fill of it. And then certainly one clear single apprehension of that infinite bliss which the eye of Faith represents to us, were enough to ravish a world of souls, to preponderate all other delights, which the most poetical fancy of man or Devil could possess us with. Were but the love of Christ to us, ever suffered to come into our hearts, (as Species to the eye by introreception) had we but come to the least taste and relish of it, what would we not do to recompense, and answer, and entertain that love? what difficulty would it not ingratiate to us? what exquisite pleasure, or carnal rival, would not be cheap and contemptible in its presence? If thou hast but faith to the size of a grain of Mustardseed, speak to this mountain, and it shall be removed, the tallest, cumbersome, unwieldy temptation which all the giants in Hell can mould together, (as once they are feigned to do the Hills to get up to Heaven, Pelion Ossae, etc.) if thou dost but live, or breath by Faith, shall vanish at the least blast of thy nostrils. The clear representation of more valuable pleasures, and more horrid dangers than any the flesh can propose, certainly attending the performances, or breach of our Vow of Wedlock, is enough to charm and force us to perpetual chastity; to fright or scoff all other wooers out of our sights; to reprobate and damn them as soon as they appear: there is in this husband of ours a confluence of all infinite imaginable delights, which whosoever hath but once tasted, but from a kiss of his mouth, he is not unconstant, but sottish, if he ever be brought to any new embraces. But then openly to contemn, to profess neglects, to go a wooing again, to tempt and solicit even temptations, to give gifts to all thy lovers, to hire them that they may come unto thee on every side for thy whoredoms, vers. 33. 
Vers. 33.  of this Chapter; this is a degree of stupidity and insolence, of insatiable pride and lust, that neither the iniquity of Sodom, nor stubbornness of Capernaum, nor the Rhetoricall'st Phrase almost in the very Scripture can express, but only this in my Text, which comes in the last place with a marvellous Emphasis, Imperious,] The work, etc.  
In which one Epithet many of the highest degrees of sin are contained. 1. Confidence and shamelesness in sinning, an imperious Whore, mulier impudicae libidinis, one that is better acquainted with lust, than to blush when she meets with it; modesty and coyness are but infirmities rather than good qualities of youth; effects of ignorance and tenderness and unexperience in sin, a little more conversation in the world, will season men to a bolder temper, and in time instruct them, that this modesty is the only thing they ought to be ashamed of. 'Tis not ingenuity but cowardice, a poor degenerous, pusillanimous humour, to go fearfully about a vice, to sin tremblingly and with regrets: this Country disposition, or soft temper, when we come abroad into the world, amongst men, 'tis quite out-dated: thus is impudence and a forehead of steel, grown not the armour only, but even the complexion of every manlike spirit. He is not fit for the Devil's war, that is so poorly appointed either with courage or munition, as to be discomfited by a look; 'tis part of his honour not to fear disgrace, and his reputation, not to stand upon so poor a thing as reputation.  
2. Imperious,] taking all authority into her own hands, scorning to be afraid either of God or Devil, quae regno posita neminem timeat, having fancied herself in a throne, never thinks either of enemy to endanger, or of superior to quell her; but sins confidently, & in Cathedrâ, Psal. i. 1. 
Psal. i. 1.  in state, in security, and at ease, and never doubts or fears to be removed.  
And this is most primarily observable in the Jews, depending on their carnal Prerogatives, as being of Abraham's seed; and yet thus also may we suspect do many among us, some tying Gods decree of Election to their persons, and individual entities, without any reference to their qualifications, or demeanours; others by a premature persuasion that they are in Christ, and so in such an irreversible estate, that all the temptations, all the Devils, nay all the sins in Hell, shall never dispossess them: others resolved, that God can see no sin in his children, in imitation of Marcus in Irenaeus, whose Heresy, or rather fancy it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that by the redemption they were become invisible: upon these I say, and other grounds (how true, I will not now examine) do many rash presumers abuse the grace of God unto wantonness; never fear to sin, because they need not fear to be punished; never cease to provoke God, because they are sure he is their friend; and being resolved of him as a Saviour, contemn him as a Judge. Multi ad sapientiam pervenissent, etc. saith he, Many had come to learning enough, had they not believed too soon they had attained it. No such hindrance to proficiency, as too timely a conceit of knowledge: thus might we ordinarily guess some men to have been in good towardly estates, had they not made too much hast to conceive so; and having once possessed themselves of heaven on such slight grounds, such 
* as not a  not as a solemn examination of themselves, but some gleams of their fancy had bestowed upon them; 'tis no wonder if all the effects of their assurance be spiritual security and supine confidence in sinning: they have hid their heads in Heaven by their vain speculation, and then think their whole body must needs be safe, be it never so open and naked, and bare to all temptations. Nay, be they up to the shoulders in carnality, nay, earth, nay, hell, yet seeing caput inter nubila] their head is in the clouds, there is no danger or fear of drowning, be it never so deep or miry. This was Laodiceas estate, Rev. three 17. 
Rev. three 17.  She fancied herself great store of spiritual riches, and brought in an Inventory of a very fair estate, I am rich and am increased in goods, and have need of nothing: any more accession even of the graces of God, would be but superfluous and burdensome, not knowing all this while, That she was wretched, and miserable, and poor, and blind, and naked. There is not a blessing upon earth, that can any way hope or seem to parallel a sober well grounded assurance here, that in time we shall be Saints in Heaven; 'tis such a Paradise upon Earth, that Heaven itself seems but a second part of it, differing from it rather in degrees, and external accomplishments, than in any distinct specifical kind of happiness: (the Lord of Heaven by his mighty working, when it shall please him, begin and consummate it in us.) But then to make use of this Patent of Heaven to engage us further in the deep, to keep us not from the Devils works, but from his attachments; only as a protection to secure our misdemeanours, not to defend our innocence: for a man thus appointed to venture on a Precipice, as the Turks, saith Busbequius, are wont to try the goodness of an horse, by riding him post down the steepest hill; 
Ep. 3.  to outdare the Devil in his own territories, (as Christ is said to descend thither to triumph over him) to besiege and set upon Hell, presuming of our interest in Heaven, as of a Magical Charm, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep us safe from death or maims in the midst of enemies, nay of friends; this is a piece of spiritual pride of Lucifer's own inscribing, an imperious majestic garb of impiety, a triumphant or processionary pomp, an affected stately gate in sin; that nothing but a violent rending power of the Spirit, or a boisterous tempestuous judgement can force us out of. Such a profane Fiduciary as this, which hath even defiled Heaven by possessing it, such an Hellish Saint is like to be torn out of the third Heaven into which his speculation hath wrapped him, and after a long dream of Paradise, find himself awake in Hell. And from this degree of religious profaneness, this confidence in sinning on presumption that we are under grace; from this premature resolution, that no sin, no Devil can endanger us; from this imperious whoredom, as from the danger of Hell, Good Lord deliver us.  
3. Imperious] signifies more distinctly a tyrannical Lording behaviour, usurping and exercising authority over all. And this the Apostate Jew and Christian Libertine doth: 1. By tyrannising over himself, i. e. his faculties and estate: 2. Over all that come near him. Over himself, by urging and driving on in a carnal course; not patient of any regrets and resistances that a tender disposition, motions of God's Spirit, or gripes of Conscience can make against it, goading and spurring on any of his faculties, as being too dull, and unactive, and slothful in the ways of death, even forcing them (if they be any time foreslowed and trashed by either outward or inward restraints) to sin even in 
‖ spite  sight of them, and hastening them to a kind of unvoluntary disobedience. Thus will a stone when 'tis kept violently from the ground, being held in a man's hand, or the like, press and weigh towards the Earth incessantly, as if it were naturally resolved to be revenged on any one; to tyre him out, that thus detained it from its place; nay, when it is let down, you may see it yet press lower, make its print in the Earth, as if it would never be satisfied, till it could rest in Hell. The sinner is never at quiet with himself, Instat & imperat; He is urgent and importunate upon himself, to satisfy every craving lust. Not the beggarliest affection, or laziest, unworthiest desire of the flesh, but shall have its alms and dole, rather than starve, though it be an atom of his very soul, to the utter undoing and bankrupting of him that gives it.  
And for his tyranny over his estate, whether Temporal or Spiritual, his goods of Fortune, or gifts of Grace, they must all do homage to this carnal Idol. All his treasures on Earth are richly sold, if they can but yield him the fruition of one beloved sin. And for Spiritual Illuminations, or any Seeds of Grace, he will lose them all; and even shut himself for ever into the darkness of Hell, rather than ever be directed by their light, out of those pleasing paths of death.  
A restraining grace was but a burdensome, needless encumbrance; and a gleam of the Spirit, but a means to set Conscience a working, to actuate her malice and execution on sin; and it were an happy exchange, to get but one loving delight or companion for them both. Let but a sin be coy and staunch, not to he gained at the first wooing, and all these together, like Jacob's Present out of all his goods, shall be all little enough for a sacrifice or bribe, to solicit, or hire it. And this the Prophet notes here distinctly, Vers. 33. 
Vers. 33. & 34.  and 34. Thou art contrary to all the Whores in the World. In other places Men give gifts to all Whores, but thou givest gifts to all thy lovers. None follow or bribe thee to commit whoredoms: Thou givest a reward, and no reward is given to thee; therefore thou art contrary.  
The sinner in my Text, scorns to set so low a value on sin, as that profit or advantage should ingratiate it to him; it is so amiable in his eyes of itself, he will prise it so high, that any other treasure shall not be considerable in respect of it: It is part of his loyalty and expression of his special service to the Devil, to become a bankrupt in his cause, to sell all that he hath, both God, and fortunes to follow him. It is the art and Cunning of common Whores, to raise men's desires of them, by being coy, Difficultate augere libidinis pretium, to hold off, that they may be followed, Vers. 34. But this sin is not so artificial, her affections are boisterous and impatient of delay; she is not at so much leisure as to windlass, or use craft to satisfy them; she goes downright a wooing, and if there be any difficulty in compassing, all that she hath is ready for a dowry, and prostitute before her Idol, Lust.  
Lastly, Imperious over all that come near him, either men or sins: every man must serve him, either as his pander or companion, to further or associate him. I told you he sinned in Cathedra, Psal. 1.1. 
Psal. 1.1.  that is also doctorally and magisterially; every spectator must learn of him, it is his profession, he sets up school for it, his practices are so commandingly exemplary, that they do even force and ravish the most maidenly tender conscience. And then, for all inferiors, they are required to provide him means and opportunities of sinning, to find him out some game; and no such injury can be done, as to rouse or spring a sin, that would otherwise have lodged in his walk. It was part of the Heathenish Romans quarrel against the Primitive Christians, saith Tertullian, that they drove away their Devils: These Exorcist-Christians had banished all their old familiars out of the Kingdom, which they were impatient to be deprived of. And thus careful and chary are men of their helps of opportunities to sin; it is all the joy they have in the world, sometimes to have a temptation, and to be able to make use of it; to have the Devil continue strong with them, in an old Courtier's phrase, It is their very life; and he that deprives them of it, is a murderer.  
And for the sins themselves, Lord, how they tyrannize over them; how they will rack, and torture, and stretch every limb of a sin, that they may multiply it into infinites, and sin as often at once, as is possible? Adam in the bare eating of an Apple, committed a multitude of sins. Leo in his 86 Epist. August. de Civit. Dei. and other of the Fathers, 
Leo, Epist. 86. August. lib. 21.  will number them out to you. And thus far this tyrant over Impiety and Lust, will be a Pelagian, as to order all his deviation by imitation of Adam's. Every breach of one single Law shall contain a brood or nest, into which it may be subdivided; and every circumstance in the Action shall furnish him with fresh matter for variety of sin.  
Again, How imperious is he in triumphing over a sin, which he hath once achieved? If he have once got the better of good nature and Religion; broke in upon a stubborn, sullen vice, that was formerly too hard for him; how often doth he reiterate and repeat, that he may perfect his conquest, that it may lie prostrate and tame before him, never daring to resist him? And if there be any Virgin modest sins, which are ashamed of the light, either of the Sun, or Nature, not coming abroad but under a veil, (as some sins being too horrid and abominable, are fain to appear in other shapes, and so keep us company under the name of amiable or innocent qualities) then will this violent imperious sinner call them out into the Court or Market place; tear away the veil, that he may commit them openly; and, as if the Devil were too modest for him, bring him upon the stage against his will, and even take Hell by violence and force.  
Thus are men come at last to a glorying in the highest impieties, and expect some renown and credit, as a reward for the pains they take about it; and then certainly, honour is grown very cheap, when it is bestowed upon sins, and the man very tyrannical over his spectators thoughts, that requires to be worshipped for them. This was a piece of the Devils old tyranny in the times of Heathenism (which I would fain Christianity hath out-dated) to build Temples, and offer sacrifice to sins under the name of Venus, Priapus, and the like; that men that were naturally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superstitious adorers of Devils, or any thing that was called God, might account Incontinence Religion, and all impieties in the world a kind of adoration. Thus to profess whoredoms, and set up trophies in our eyes, to build their eminent place in the head of every way, in the verse next to my Text, was then the imputation of the Jews, (and pray God it prove not the guilt of Christians) from whence the whole Church of them is here styled, An imperious, etc.  
Thus hath the Apostate Jew represented to you, in his picture and resemblance, the Libertine Christian; and Ezekiel become an Historian as well as Prophet. Thus hath indulgence in vice among Professors of Christianity been aggravated against you, 1. By the weak Womanish condition of it; nature itself, and ordinary manlike reason, is ashamed of it; 2. By the Adulterous Unfaithfulness, 1. Want of Faith, 2. Of Fidelity bewrayed in it; 3. By the imperiousness of the behaviour, 1. In shamelesness, 2. In confidence and spiritual security, 3. In tyrannising over himself and faculties, by force compelling, and then insulting over his goods and graces, prodigally misspending them in the prosecution of his lusts, and Lording over all that come near him, men, or sins; first pressing, then leading the one, and both ravishing and tormenting the other, to perform him the better service.  
Now that this discourse may not have been sent into the air unprofitably; that all these prophetical censures of sin may not be like Xerxes his stripes on the Sea, on inanimate senseless bodies; 'tis now time that every tender open guilty heart begin to retire into itself; every one consider, whether he be not the man that the parable aims at; that you be not content to have your ears affected, or the suburbs of the Soul filled with the sound, unless also the heart of the City be taken with its efficacy. Think and consider whether, 1. This effeminacy and womanishness of heart, and not weakness, but torpor and stupidity, 2. This unfaithfulness and falseness unto Christ expressed by the spiritual incontinence and whoredoms of our souls and actions, 3. That Confidence and magnanimous stately garb in sin, arising in some from Spiritual Pride, in others from Carnal Security; whether any or all of these may not be inscribed on our Pillars, and remain as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against us, to upbraid and aggravate the nature and measure of our sins also. I cannot put on so solemn a person as to act a Cato or Aristarchus, amongst an Assembly that are all Judices critici, to reprehend the learned and the aged, and to chide my Teachers: you shall promise to spare that thankless task, and to do it to yourselves. It will be more civility perhaps, and sink down deeper into ingenuous natures, fairly to bespeak and exhort you; and from the first part of my Text only, (because 'twould be too long to bring down all) from the weakness and womanish condition of indulgent sinners, to put you in mind of your strength, and the use you are to make of it, in a word and close of Application.  
We have already taken notice of the double inheritance and patrimoney of strength and graces, which we all enjoy, first, as Men; secondly, as Christians: and ought not we, Beloved, that have spent the liveliest and sprightfullest of our age and parts, in the pursuit of Learning, to set some value on that estate we have purchased so dear, and account ourselves somewhat the more men, for being Scholars? Shall not this deserve to be esteemed some advantage to us, and a rise, that being luckily taken, may further us something in our stage towards Heaven? That famous division of Rational Animals in Jamblichus out of Aristotle, into three different species, that some were Men, others Gods, others such as Pythagoras; will argue some greater privileges of Scholars above other men: That indeed, the deep Learneder sort, and especially those that had attained some insight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in divine affairs, were in a kind of a more venerable species, than ordinary ignaroes  
And for the benefits and helps that these excellencies afford us in our way to Heaven, do but consider what a great part of the world overshaded in Barbarism, brought up in blind Idolatry, do thereby but live in a perpetual Hell, and at last, pass not into another kind, but degree of darkness; Death being but an officer to remove them from one Tophet to another; or at most, but as from a Dungeon to a Grave. Think on this, and then think and count what a blessing divine knowledge is to be esteemed; even such a one as seems, not only the way, but the entrance; not only a preparation, but even a part of that vision which shall be for ever beatifical: and therefore it will nearly concern us to observe, what a talon is committed to our husbanding, and what increase that hard Master will exact at his coming. For as Dicaearchus in his Description of Greece, saith of the Chalcidians, That they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, born, as it were, with one foot in Learning, and both by the genius of the place and Language, which they spoke, being Greek, even sucked the arts from their Mother's Breasts, at least were prepared for, and initiated in them by nature; and therefore it would be a great shame for them, not to be Scholars: So most truly of those of us, that are learned, full, illuminate Christians; the very language that we speak, and air we breath in, doth naturally infuse some sacred instincts into us; doth somewhat enter us in this Spiritual, Heavenly Wisdom; will be some munition for us, and not suffer us to be so pitifully baffled, and befooled, and triumphed over by that old Sophister. And if, for all these advantages, we prove dunces at last, it will be an increase, not only of our torments, but our shame; of our indignation at ourselves, at the day of doom; and the reproach and infamy superadded to our sufferings, will scarce afford us leisure to weep and wail, for gnashing of our teeth. And therefore, as Josephus of the Jews, 
Cont. Ap. l. 2.  that they prayed to God daily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. not that he would bestow good things on them; for he did that already on his own accord, pouring out plenty of all in the midst of them: But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they might be able to receive and keep what he bestowed. So will it concern us to pray, and labour mainly, for the preserving, that we be the better for this great bounty of God's: that neither our inobservance of his gifts, suffer them to pass by us unprofitably, and neglected, being either not laid hold on, or not employed; nor the unthrifty mis-husbanding of them, cause the Lord to call in the talon entrusted to us already, because unworthy of any more.  
It was a shrewd, though Atheistical speech of Hypocrates, That sure, if the Gods had any good things to bestow, they would dispense them among the rich, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who would be able and ready to requite them by Sacrifices: But all evil presents, all Pandora's Box should be divided among the poor, because they are still murmuring and repining, and never think of making any return for favours.  
The Eye of Nature, it seems, could discern thus much of God and his gifts, that they are the most plentifully bestowed, where the greatest return may be expected: and for others, from whom all the liberality in the world, can extort no retribution, but grumbling and complaints; it is not charity or alms, but prodigality and riot to bestow on them. These are to be fed not with bread but stripes; they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather beggars than poor, like Pharaohs lean Kine, after the devouring of the fat ones, still lank and very ill-favoured. And the judgement of these, you shall find in the Gospel, From them shall be taken away even that which they have. And therefore, all which from God, at this time, and for ever, I shall require and beg of you, is the exercise and the improvement of your talon; that your learning may not be for ostentation, but for traffic; not to possess, but negotiate withal; not to complain any longer of the poverty of your stock, but presently to set to work to husband it. That knowledge of God which he hath allowed you, as your portion to set up with, is ample enough to be the Foundation of the greatest estate in the World; and you need not despair, through an active, labouring, thriving course, at last to set Heaven as a Roof, on that Foundation: only it will cost you some pains to get the materials together for the building of the Walls; it is as yet but a Foundation, and the Roof will not become it till the walls be raised; and therefore every faculty of your Souls and Bodies must turn Bezaleels and Aholiabs, Spiritual Artificers for the forwarding and perfecting of this work.  
It is not enough to have gotten an abstracted Mathematical Scheme or Diagram of this Spiritual Building in our Brain; it is the Mechanical labouring part of Religion, that must make up the edifice; the work and toil and sweat of the Soul; the business not of the Designer, but the Carpenter; that which takes the rough, unpolished, though excellent materials, and trims and fits them for use; which cuts and polishes the rich, but as yet deformed jewels of the Soul; and makes them shine indeed, and sparkle like stars in the Firmament. That ground or sum of Pythagorean Philosophy, as it is set down by Hierocles in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if it were admitted into our schools or hearts, would make us Scholars and Divines indeed; that Virtue is the way to Truth: Purity of affections a necessary precursory to depth of knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only means to prepare for the uppermost form of Wisdom, the speculation of God, which doth ennoble the Soul unto the condition of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of an heroical, nay sacred person, is first to have been the person of a man aright, and by the practice of virtue to have cleared the eye for that glorious Vision. But the divinity and learning of these times, floats and hovers too much in the brain; hath not either weight or sobriety enough in it, to sink down, or settle it in the heart. We are all for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Clemens calls it; the art of sorting out, and laying in order all intellectual store in our brains, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  tracing the Counsels of God, and observing his methods in his secrecies; but never for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the refunding and pouring out any of that store, in the alms, as it were, and liberality of our actions. If Gerson's definition of Theology, that it is scientia effectiva non speculativa, were taken into our consideration at the choice of our professions, we should certainly have fewer pretenders to Divinity, but, 'tis withal hoped, more Divines.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 2. p. 946.  The Lacedæmonians and Cretians, saith Josephus, brought up men to the practice, but not knowledge of good, by their example only, not by precept or law: The Athenians, and generally the rest of the Grecians used instructions of laws only, but never brought them up by practice and discipline: But of all Lawgivers, saith he, only Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dispensed and measured both these proportionably together. And this, beloved, is that for which that policy of the Primitive Jews deserved to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a special name, the Government of God himself. This is it; the combination of your knowledge with your practice, your learning with your lives, which I shall, in fine, commend unto you, to take out both for yourselves and others. 1. For yourselves, that in your study of Divinity, you will not behold God's Attributes as a sight or spectacle, but as a Copy, not only to be admired, but to be transcribed into your hearts and lives; not to gaze upon the Sun to the dazzling, nay, destroying of your eyes, but, as it were, in a burning-glass, contract those blessed, sanctifying rays that flow from it, to the enlivening and inflaming of your hearts. And 2. In the behalf of others; so to digest and inwardly dispense every part of sacred knowledge into each several member and vein of Body and Soul, that it may transpire through hands, and feet, and heart, and tongue; and so secretly insinuate itself into all about you; that both by Precept and Example, they may see, and follow your good works, and so glorify here your Father which is in heaven: that we may all partake of that blessed Resurrection, not of the learned and the great, but the just; and so hope and attain to be all glorified together with him hereafter.  
Now to him, etc.   

SERMON II.  PHIL. IU. 13. 
I can do all things through Christ that strengtheneth me.  
THose two contrary Heresies, that cost St. Austin, and the Fathers of his time, so much pains; the one all for natural strength, the other for irrecoverable weakness; have had such unkindly influence on succeeding ages, that almost all the actions of the ordinary Christian have some tincture of one of these: scarce any sin is sent abroad into the World, without either this, or that inscription. And therefore parallel to these, we may observe the like division in the hearts and practical faculties, between pride and sloth, opinion of absolute power, and prejudice of absolute impotence: the one undertaking all upon its own credit, the other suing, as it were, for the preferment, or rather excuse of being bankrupts upon record; that so they may come to an easy composition with God for their debt of obedience: the one so busy in contemplation of their present fortunes, that they are not at leisure to make use of them, their pride helping them to ease; and if you look nearly, to poverty too, Revel. iii 17. 
Revel. iii 17.  the other so fastened to this Sanctuary, this religious piece of profaneness, that leaving the whole business to God, as the undertaker and proxy of their obedience, their idleness shall be deemed devotion, and their best piety sitting still.  
These two differences of Men, either sacrilegious or supine, imperious or lethargical, have so dichotomised this lower sphere of the World, almost into two equal parts, that the practice of humble obedience, and obeying humility, the bemoaning our wants to God, with Petition to repair them, and the observing and making use of those succours which God in Christ hath dispensed to us; those two foundations of all Christian duty, providing between them, that our Religion be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Neither the virtue of the Atheist, nor the prayer of the Sluggard, are almost quite vanished out of the world: as when the Body is torn asunder, the Soul is without any farther act of violence forced out of its place, that it takes its flight home to Heaven, being thus let out at the Scissure, as at the window; and only the two fragments of carcase remain behind.  
For the deposing of these two Tyrants, that have thus usurped the Soul between them, dividing the Live child with that false Mother, into two dead parts; for the abating this pride, and enlivening this deadness of practical faculties; for the scourging this stout Beggar, and restoring this Cripple to his Legs; the two Provisions in my Text, if the order of them only be transposed, and in God's method the last set first, will, I may hope and pray, prove sufficient. I can do, etc.  
1. Through Christ that strengtheneth me.] You have there, first, the Assertion of the necessity of grace; and secondly, that enforced from the form of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which imports the minutely continual supply of aids, and then, thirdly, we have not only positively, but exclusively declared the person thus assisting; in Christo confortante, it is by him, not otherwise, we can do thus, or thus. Three particulars all against the natural confidence of the proud Atheist.  
2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I can do all things.] First, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and secondly, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. The power; and 2. the extent of that power: 1. The potency; and 2. the omnipotency; and then 3. this not only originally of Christ that strengtheneth, but inherently of me, being strengthened by Christ. Three particulars again, and all against the conceived or pretended impotence, either of the false spy that brought news of the Giants, Anakims, Cannibals, in the way to Canaan, Numb. xiii. 32. 
Numb. xiii. 32.  Or of the Sluggard, that is always affrighting and keeping himself at home, with the Lion in the streets, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or other difficulty or impossibility, whensoever any work or travel of obedience is required of us, Prov. xxvi. 13. 
Prov. xxvi. 13.   
It will not befit the majesty of the subject, to have so many particulars, by being severally handled, jointly neglected. Our best contrivance will be to shorten the retail, for the increasing of the gross, to make the fewer parcels, that we may carry them away the better, in these three Propositions.  

I. The strength of Christ is the Original and Fountain of all ours; Through Christ that, etc.  
II. The strength of a Christian, from Christ derived, is a kind of Omnipotency, sufficient for the whole duty of a Christian; Can do all things, etc.  
III. The strength and power being thus bestowed, the work is the work of a Christian, of the suppositum, the Man strengthened by Christ, I can do, etc.   
Of these in this order, for the removing only of those prejudices out of the Brain, which may trash and encumber the practice of piety in the heart. And first of the first.  
The strength of Christ is the Original and Fountain of all ours. The strength of Christ, and that peculiarly of Christ the second Person of the Trinity, who was appointed by consent, to negotiate for us in the business concerning our Souls. All our tenure or plea, to grace or glory, to depend not on any absolute, respectless, though free donation, but conveyed to us in the hand of a Mediator; that Privy Seal of his annexed to the Patent, or else of no value at that Court of Pleas, or that Grand Assizes of Souls. Our Natural strength is the gift of God, as God is considered in the first Article of our Creed, and by that title of Creation, we have that privilege of all created substances, to be able to perform the work of nature, or else we should be inferior to the meanest creature in this; for the least stone in the street is able to move downwards by its own principle of nature: and therefore, all that we have need of, in the performing of these, is only God's concurrence, whether previous or simultaneous; and in acts of choice, the government and direction of our will, by his general providence and power. However, even in this Work of Creation, Christ must not be excluded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods in the Plural, all the Persons of the Deity, in the whole work, and peculiarly in the Faciamus hominem, are adumbrated, if not mentioned by Moses. And therefore God is said to have made all by his Word, that inward, eternal Word in his bosom, an articulation, and, as it were, incarnation of which, was that fiat & factum est, which the Heathen Rhetorician so admired in Moses for a magnificent sublime expression. 
Longin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Yet [in] this Creation, and consequently this donation of natural strength, peculiarly imputed to the first Person of the Trinity; because no personal act of Christ, either of his satisfaction or merit, of his humiliation or ex●ltation, did conduce to that; though the Son were consulted about it, yet was it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, delivered to us in the hand of a Mediator. Our natural strength we have of God, without respect to Christ incarnate, without the help of his Mediation; but that, utterly unsufficient to bring us to Heaven, 2 Cor. three 5. Not that we are sufficient of ourselves to think any thing, i. e. saith Parisiensis, any thing of moment or valour, according to the Dialect of Scripture, that calls the whole man by the name of his soul, (so many souls, i. e. so many men, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Pythagoreans word, thy soul is thou) counts of nothing, but what tends to the salvation of that. But then our supernatural strength, that which is called Grace and Christian strength, that is of another date, of another tenure, of another allay; founded in the promise, actually exhibited in the death and exaltation of the Messias, and continually paid out to us, by the continued daily exercise of his Offices. 1. The Covenant sealed in his Blood, after the manner of Eastern Nations, as a counterpart of Gods, to that which Abraham had sealed to before, in his Blood at his Circumcision. 2. The Benefits made over in that Covenant, were given up in numerato, with a kind of Livery and Seisin at his Exaltation; which is the importance of that place, Ephes. iv. 8. 
Ephes. iv 8. Psal. lxviii. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Gr.  out of the lxviii. Psalms, Thou hast ascended on high;] there is the date of it upon Christ's inauguration to his Regal Office: Thou hast led captivity captive;] there is the evidence of conveyance unto him, as a reward of his victory, and part of his triumph: Thou hast given gifts [or as the Psalm, received, Gifts for men;] both importing the same thing, in divers relations, received from his Father, (all power is given to me) that he might give, dispense, convey, and steward it out to men; and so literally still, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the hand of a Mediator. And then, that which is thus made over to us, is not only the gift of Grace, the habit by which we are regenerate; but above that account, daily bubblings out of the same Spring, minutely rays of this Sun of Righteousness, which differ from that gift of Grace, as the propagation of life from the first act of Conception, conservation from Creation; that which was there done in a minute, is here done every minute; and so the Christian is still in fieri, not in facto esse; or as a line which is an aggregate of infinite points, from a point in suo indivisibili; the first called by the Schools, Auxilium gratiae per modum principii, the other Per modum concursus. And this is noted by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, givings, Jam. i. 17. 
Jam. i. 17  neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathen called their virtues, as habits of their own acquiring; nor again so properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts, because that proves a kind of tenure after the receipt, Data, eo tempore quo dantur, fiunt accipientis, saith the Law: but properly and critically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, givings, Christ always a giving, confirming minutely, not our title, but his own gift; or else that as minutely ready again to return to the crown: all our right and title to strength and power, is only from Gods minutely donation. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Present tense, implies, all depending on the perpetual presence and assistance of his strength. Hence is it, that Christ▪ is called the Father of Eternity, Isai. ix. 6. i e. of the life to come (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the LXX, the age to come) the state of Christians under the Gospel, and all that belongs to it; the Father] which doth not only beget the Child, but educate, provide for, put in a course to live, and thrive, and deserves far more, for that he doth after the birth, than for the being itself; and therefore it is Proc●us his observation of Plato, that he calls God, in respect of all Creatures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Maker; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father, in respect of Man. And this the peculiar title of Christ, in respect of his Offices; not to be the Maker only, the Architect of that age to come, of grace and glory, but peculiarly the Father, which continues his Paternal Relation for ever; yea, and the exercises of Paternal Offices, by the pedagogy of the Spirit, all the time of nonage, minutely adding and improving, and building him up to the measure and pitch of his own stature and fullness. And so again that sovereign Title of his Jesus, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matt. i. 21. 
Matt. i. 21.  this title and office of Physician, is peculiar to the second person, to repair the daily decays and ruins of the Soul, and not only to implant a Principle of health, but to maintain it by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and confirm it minutely into an exact habit of Soul: and therefore, that Sun of righteousness is said to have his healing in his wings, i. e. in those rays which it minutely sends out, by which as on wings, this fountain of all inherent and imputed righteousness, of sanctifying and justifying Grace, takes its flight, and rests upon the Christian Soul; and this still peculiarly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Christ; In Christ that strengtheneth.  
The not observing, or not acknowledging of which difference, between the gifts of God, and the gifts of Christ, the endowments of that first, and this second foundation, the hand of God, and the hand of a Mediator, is I conceive the ground of all those perplexing controversies about the strength of nature, and patrimony of grace. Pelagius very jealous and unwilling to part with his natural power, lest any thing in the business of his Salvation should be accounted due unto God, they are his own words, if Jerom may be credited, 
Lib. 1. Dial. ad Pelag.  Mihi nullus auferre poterit liberi arbitrii potestatem, ne si in operibus meis Deus adjutor extiterit, non mihi debeatur merces, sed ei qui in me operatus. Socinus again denying all merit and satisfaction of Christ, making all that but a Chimaera, and so evacuating or antiquating that old tenure by which we hold all our Spiritual Estate. The Romanists again, at least some of them, 
‖ Bernard. in Sen. Serm. 61. Art. 1. c. 8.  bestowing upon the blessed Virgin after Conception, such Jurisdiction in the temporal procession of the Holy Ghost, that no grace is to be had, but by her dispensing; that she the Mother, gives him that sends the Holy Ghost, and therefore gives all gifts, quibus vult, quomodo, quando, & per manus: 
* Ibid. & Art. 2. c. 10,  that she is the neck to Christ the head, Cant. seven. 4. and 
‖ Viegas in Apoc. c. 12 come. 2. sect. 2. num. 6.  Sublato Virginis patrocinio, perinde ac halitu intercluso, peccator vivere diutius non potest: and store enough of such emasculate Theology as this. And yet others that maintain the quite contradictory to all these, acknowledging a necessity of supernatural strength to the attaining of our supernatural end, and then ask and receive this only, as from the hands and merits of Christ, without the mediation or jurisdiction of any other, are yet had in jealousy and suspicion as back-friends to the cause of God, and enemies to Grace, because they leave man any portion of that natural strength which was bestowed on him at his Creation. Whereas the limits of both of these being distinctly set, there may safely be acknowledged, first a natural power; (or if you will call it natural grace, the Fathers will bear you out in the phrase; Illius est gratiae quod creatus est, 
* Ep. 139.  St. Jerom; Gratia Dei quâ fecit nos, 
‖ In Psal. cxliu.  St. Austin; and Crearis gratia, 
* De gratiâ &. lib. arbit.  St. Bernard:) And that properly styled, the strength of God, but not of Christ, enabling us for the works of nature.  
And then above this, is regularly superstructed the strength of Christ, special supernatural strength made over unto us, not at our first, but second birth; without which, though we are men, yet not Christians, Live, saith Clemens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of embryo, imperfect heathen, of a child in the womb, of the Gentile dark uncomfortable being, a kind of first draught, or ground colours only, and monogram of life: Though we have Souls, yet in relation to spiritual acts or objects, but weak consumptive cadaverous souls, (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old Testament word for the Soul, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 72, signifies, a carcase or dead body, Numb. v. 2. and otherwhere:) and then, by this accession of this strength of Christ, this dead Soul revives into a kind of omnipotency; the pygmy is sprung up into a Giant, this languishing puling state improved into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he that even now was insufficient to think any thing, is now able to do all things; which brings me to my second Proposition, The strength of a Christian, from Christ derived, is a kind of Omnipotence, sufficient for the whole duty of a Christian; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Can do all things.  
The clearing of this truth from all difficulties or prejudices, will depend mainly on the right understanding of the predicate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in my Text, or the whole duty of a Christian in the proposition: which two being of the same importance, the same hand will unravel them both. Now what is the whole duty of a Christian, but the adequate condition of the second Covenant? upon performance of which, salvation shall certainly be had, and without which, salvare nequeat ipsa si cupias salus, the very sufferings and saving mercies of Christ will avail us nothing. As for any Exercise of God's absolute Will, or Power, in this business of Souls under Christ's Kingdom, I think we may fairly omit to take it into consideration; for sure the New Testament will acknowledge no such phrase, nor I think, any of the Ancients that wrote in that language. Whereupon perhaps it will he worth observing, in the confession of the Religion of the Greek Church, subscribed by cyril the present Patriarch of Constantinople, where having somewhat to do with this phrase, Of God's absolute Dominion so much talked on here in the West, he is much put to it to express it in Greek, and at last fain to do it by a word coined on purpose, a mere Latinism for the turn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; an expression I think capable of no excuse but this, that a piece of new Divinity, was to be content with a barbarous phrase. Concerning this condition of the second Covenant, three things will require to be premised to our present inquiry;  
1. That there is a Condition, and that an adequate one, of the same extent as the promises of the Covenant; something exacted at our hands to be performed, if we mean to be the better for the demise of that Indenture; As many as received him, to them he gave power, etc. Joh. i. 12. 
Joh. i. 12. Rev. two. 7.  to these, and to none else, positively and exclusively: To him that overcometh will I give, Rev. two. 7. I have fought a good fight, etc. 2 Tim. iv. 7. 
2 Tim. iv. 7.  henceforth there is laid up for me a Crown; then begins the title to the Crown, and not before: when the fight is fought, the course finished, the faith kept, then coelum rapiunt, God challenged on his righteousness as a Judge; not on ground of it his absolute pleasure as a Lord, which will; but upon supposition of a Pact or Covenant, which limits and directs the award and process, for according unto it God the righteous Judge shall give. And Mark xuj. 16. 
Mar. xuj. 16.  in Christ's farewell speech to his Disciples, where he seals their Commission of Embassage and Preaching to every creature, He that believeth not, shall be damned; this believing, whatever it signifies, is that condition here we speak of, and what it imports, you will best see by comparing it with the same passage set down by another Amanuensis, in the last verse of St. Matth. To observe all things whatsoever I have commanded you: a belief, not of brain or fancy, but that of heart and practice, i. e. Distinctly Evangelical or Christian obedience, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text, and the whole duty of a Christian in the proposition; which if a Christian by the help of Christ, be not able to perform, then consequently, he is still uncapable of Salvation by the second Covenant; no creature being now rescuable from Hell, stante pacto, but those that perform the condition of it, that irreversible Oath of God, which is always fulfilled in kind without relaxation, or commutation, or compensation of punishment, being already gone out against them; 
Heb. iv. 3.  I have sworn in my wrath that they shall not enter into my rest. And therefore when the end of Christ's mission is described, Joh. iii 17. 
Joh. iii 17.  That the world through him might be saved; there is a shrewd [But] in the next verse, But he that believeth not, is condemned already: this was upon agreement between God and Christ, that the impenitent infidel should be never the better for it, should die unrescued in his old Condemnation. So that there is not only a logical possibility, but a moral necessity of the performing of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or else no possibility of Salvation. And then, that reason of disannulling the old, and establishing the new Covenant, because there was no justification to be had by the old, rendered Gal. iii 21. 
Gal. iii 21.  would easily be retorted upon the Apostle thus, why, neither is any life or justification to be had by this second; the absurdity of which sequel being considered, may serve for one proof of the Proposition.  
The second thing to be premised of this Condition is, that it is an immutable, unalterable, undispensable Condition. The 2 d. Covenant standing, this must also stand; that hath been proved already▪ because a condition adequate, and of the same latitude with the Covenant. But now secondly, this second, both Covenant and Condition, must needs stand an Everlasting Covenant, Ezek. xuj. 60. 
Ez. xuj. 60.  No possibility of a change, unless upon an impossible supposition, there should remain some other fourth Person of the Deity to come into the world. The Tragic Poets, saith Tully, when they had over shot themselves in a desperate Plot, that would never come about, ad Deum confugiunt, they were fain to fly to a God, to lay that unruly spirit that their fancy had raised. Upon Adam's sin and breach of the Condition of the First Covenant, there was no possibility in the wit of man, in the sphere of the most Poetical fancy, Fabulae exitum explicare, to come off with a fair conclusion, had not the Second Person of the Trinity, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, come down in his tire, and personation of flesh, not in the stage clothes or Livery, but substantial form of a servant upon the stage. And he again having brought things into some possibility of an happy conclusion (though it cost him his life in the negotiation) leaves it at his departure in the trust of his vicegerent, the Spirit of his power, to go thorough with his beginnings; to see that performed (which only he left unperfected, as being our task, not his) the Condition of the Second Covenant. The Spirit than enters upon the work, dispatches Officers, Ambassadors to all Nations in the World, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to every creature, Mark xuj. 15. 
Mar. xuj. 15.  And himself to the end of the World, goes along to back them in their Ministry: And then the next thing the Scripture tells us of, is the coming to Harvest, after this Seeds time, and he that believeth not, shall be damned; and so that Sacred Canon is shut up.  
The Issue of this second Praecognitum, is this; That if there still remain any difficulties, any impossibilities to be overcome; so they are like to remain for ever, unless there be some other Person in the Godhead to be sent, to make up Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no new way imaginable to be found out; and that perhaps is the reason of those peremptory denuntiations of Christ against them that sin against the Holy Ghost, against that administration of grace entrusted to him, that there shall be never any remission for them, in this world, or in another; i. e. Either by way of Justification here, or Glorification at that grand Manumission hereafter. And that may serve for a second proof of the Proposition, that if for all, the duty of a Christian is not feasible, it must remain so for ever; an adumbration thereof you may see set down Heb. x. 
Heb. x. 16, 26.  comparing the 16. with the 26. verse. In the 16. you have the Second Covenant described, and the condition of it in the Verses following; and then Vers. 26. if after this we sin wilfully, than our estate becomes desperate, There remains no more sacrifice for sin, but a certain fearful looking for of judgement, and fiery indignation; and he that takes not then quarter, accounted an adversary for ever: the Apostate, whether he renounce his faith in fact or profession, must be a Cast away.  
The third thing to be premised is, Wherein this condition of the second Covenant consists; and that is not in any rigour of legal performance, (that was the bloody purport of that old obligation, that soon concluded us all under death irreversibly;) not in any Egyptian Pharaoh's task, a full tale of Bricks, without Straw, without any materials to make them; no Pharisaical burden laid on heavy, and no finger to help to bear it; but an easy yoke, a light burden, Mat. xi. 30. 
Mat. xi. 30.  and not only light, but alleviating: he that was laden before, is the lighter for this yoke, Vers. 29. Take my yoke, and you shall find rest. And therefore Christ thinks reasonable, not to lay the yoke upon them as an injunction (as the worldly fashion is) but to commend it to them, as a thing that any prudent man would be glad to take up, in the beginning of the Verse, Take my yoke upon you.  
In a word, it consists in the embracing of Christ in all his Offices, the whole Person of Christ; but especially as he is typically described in Zachary, 
Zac. vi. 11, 13.  a crowned Jesus, a Priest upon a Throne; his Sceptre joined to his Ephod, to rule and receive tribute, as well as sacrifice, and satisfy, and reconcile: Consilium pacis inter ambo ea, those two Offices of his reconciled in the same, our Priest become our King, That being delivered, we may serve him (in the other Zacharie's phrase, Delivered without fear, 
Luk. i. 74.  serve him) in holiness and righteousness: the performance of that duty that Christ enables to perform; the sincerity of the honest heart; the doing what our Christian strength will reach to, and humbly setting the rest on Christ's score. And then, when that which can be done, is sure to be accepted, there is no room left for pretended impossibilities. Nay, because those things which there is a Logical possibility for us to do, and strength sufficient suppeditated, it is not yet morally possible to do all our lives long, without any default; because, as Parisiensis saith, even the habit of Grace, 
De tent.  in the regenerate heart, is, as long as a man carries flesh about him, as an armed man positus in lubrico, set to fight in a slippery place, all his armour and valour will not secure him from a fall; or again, as the General of a Factious or falsehearted Army, a party of insidious flesh at home, which will betray to the weaker enemy that comes unanimous; or as a Warrior on a tender mouthed horse, impatient of Discipline, or check, is fetched over sometimes for all his strength and armour: because, I say, there is none but offend sometimes, even against his power; there is therefore bound up in this new Volume of Ordinances, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a New Testament, a Codicil of Repentance, added to the Testament; that Plank for Shripwrackt souls, that City of Refuge, that Sanctuary for the manslayer, after sin committed. And then, if sincere obedience be all that is required; and that exclude no Christian living, be he never so weak, but the false, faithless Hypocrite; if repentance will repair the faults of that; and that exclude none but him, that lives and dies indulgent in sin, the common prostitute, final impenitent infidel: If whatsoever be wanting, be made over in the demise of the Covenants; and whatsoever we are enabled to do, accepted in the condition of it; then certainly no man that advises with these premises, and so, understands what is the meaning of the duty, can ever doubt any longer of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Omnipotence of the Christian, his sufficiency from Christ to perform his whole duty: Which is the sum of the conclusion of the second Arausican Council held against Pelagius, 
Vid. Voss. Hist. Pel. p. 315.  c. ult. Secundum fidem Catholicam credimus, quòd acceptâ per Baptismum gratiâ omnes Baptizati, Christo auxiliante & cooperante, quae ad salutem pertinent, possint & debeant (si fideliter laborare voluerint) adimplere. The not observing of which, is, I conceive, the fomenter of all that unkindly heat of those involved disputes, whether a regenerate man in viâ, can fulfil the Law of God; of that collision concerning merits, concerning venial and mortal sin, justification by works, or Faith, or both; all which upon the grounds premised, will to any intelligent sober Christian, a friend of truth, and a friend of peace, be most evidently composed. To bring down this thesis to these several Hypotheses, this time or place will not permit; I shall be partial to this part of my Text, if I pass not, with full speed, to that which remains; the third Proposition.  That the strength and power being thus bestowed, the work is the work of a Christian, of the Suppositum, the Man strengthened and assisted by Christ; I can, etc. 
ay, not I alone, abstracted from Christ, nor I principally, and Christ only in Subsidiis, to facilitate that to me which I was not quite able throughly to perform without help, (which deceitful consideration drew on Pelagius himself, that was first only for nature, at last to take in one after another, five Subsidiaries more; but only as so many horses to draw together in the Chariot with nature, being so pursued by the Councils and Fathers, from one hold to another, till he was at last almost deprived of all; acknowledging, saith St. Austin, Divinae gratiae adjutorium ad posse; and then, had not the Devil stuck close to him at the exigence, and held out at the velle & operari, he might have been in great danger to have lost an Heretic:) But I] absolutely impotent in myself to any supernatural duty, being then rapt above myself, strengthened by Christ's perpetual influence, having all my strength and ability from him, am then by that strength able to do all things myself. As in the old Oracle, the God inspired and spoke in the ear of the Prophet, and then the Vates spoke under from thence, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, echoed out that voice aloud, which he had received by whisper, a kind of Scribe, or Cryer, or Herald, to deliver out as he was inspired: The principal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a God, or Oracle; the Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inspired Enthusiast, dispensing out to his credulous clients, all that the Oracle did dictate; or as the Earth, which is cold and dry in its elementary constitution, and therefore bound up to a necessity of perpetual barrenness, having neither of those two procreative faculties, heat or moisture in its composition; but then by the beams of the Sun, and neighbourhood of Water, or to supply the want of that, rain from Heaven to satisfy its thirst, this cold dry Element begins to teem, carries many Mines of treasure in the Womb, many granaries of fruit in its surface, and in event, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contributes all that we can crave, either to our need, or luxury. Now though all this be done by those foreign aids, as principal, nay sole efficients of this fertility in the earth to conceive, and of its strength to bring forth; yet the work of bringing forth is attributed to the Earth, Heb. vi. 7. 
Heb. vi. 7. Ca 1. p. 26.  as to the immediate parent of all. Thus it is God's work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Cyril, to plant and water, and that he doth mediately by Apollo's and Paul: yea, and to give the increase, that belongs to him immediately; neither to Man, nor Angel, but only ad Agricolam Trinitatem, saith St. Austin; but after all this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though God give the increase, thou must bring forth the fruit. 
In. Jo. tr. 80.  The Holy Ghost overshadowed Mary, and she was found with child, Mat. i. 18. 
Mat. i. 18. Fulgen. de Incarn. & gra. c. 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she was found; no more attributed to her; the Holy Ghost the principal, nay sole agent in the work, and she a pure, Virgin still: and yet Luk. i. 31. 'tis the Angel's Divinity, That Mary shall conceive and bring forth a Son. All the efficiency from the Holy Ghost, and partus ventrem, the work attributed, and that truly to Mary, the subject in whom it was wrought; and therefore is she called by the Ancients not only officina miraculorum, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The shop of Miracles, and The Workhouse of the Holy Ghost, (as the Rhetoric of some have set it) but by the Councils, (that were more careful in their phrases) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only the Conduit through which he passed, but the Parent of whose substance he was made. And thus in the production of all Spiritual Actions, the principal sole-efficient of all, is Christ, and His Spirit; all that is conceived in us, is of the Holy Ghost: The holy Principle, holy Desire, holy Action, the posse, & velle, & operari, all of him, Phil. two. 12. 
Phil. two. 12.  But then, being so overshadowed, the Soul itself conceives; being still assisted, carries in the Womb; and by the same strength, at fullness of time, as opportunities do midwife them out, brings forth Christian Spiritual Actions; and then as Mary was the Mother of God, so the Christian Soul is the Parent of all its Divine Christian Performances; Christ the Father, that enables with his Spirit; and the Soul the Mother, that actually brings forth.  
And now that we may begin to draw up towards a conclusion, Two things we may raise from hence by way of inference to our Practice.  
1. Where all the Christians nonproficiency is to be charged, either 1. Upon the Habitual Hardness, or 2. The Sluggishness, or 3. The Rankness of his own wretchless heart.  
1. Hardness, That for all the seed that is sown▪ the softening dew that distils, and rain that is poured down, the enlivening influences that are dispensed among us, yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hardness and toughness of the Womb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that dry unnutrifying Earth in the Philosopher's, or in Christ's dialect, stony ground, resists all manner of Conception, will not be hospitable, yield any entertainment, even to these Angelical guests, though they come as to Lot's house in Sodom, only to secure the owner from most certain destruction. This is the reason that so much of God's Husbandry among us, returns him so thin, so unprofitable an Harvest, ceciderunt in petrosa; and 'tis hard finding any better tillage now adays; the very Holy Land, the milk and honey of Canaan, is degenerate, they say, into this Composition; and herein is a marvellous thing, that where God hath done all that any man, if it were put to his own partial judgement, would think reasonable for him to do for his Vineyard, gathered out stones, those seeds of natural hardness; and which deserves to be marked, built a Wine-press, Isa. v. 2. 
Isa. v. 2.  a sure token that he expected a Vintage in earnest, not only mannered for fashion, or to leave them without excuse; yet for all these, Labruscas, wild, juiceless Grapes, heartless Faith, unseasoned Devotion, intemperate Zeal, blind and perverse Obedience, that under that name shall disguise and excuse Disobedience; tot genera labruscarum, so many wild unsavoury fruits, is the best return he can hear of.  
One thing more let me tell you; 'Tis not the original hardness of Nature, to which all this can be imputed; for, for the mollifying of that, all this gardening was bestowed; digging and gathering out, and indeed nothing more ordinary, than, out of such stones to raise up children unto Abraham: But 'tis the long habit and custom of sin, which hath harassed out the Soul, congealed that natural gravel, and improved it into a perfect quarry or mine; and 'tis not the Preachers Charm, the Annunciation of the Gospel, that Power of God unto Salvation, unto a Jew or Heathen; 'tis not David's Harp, (that could exorcise the evil Spirit upon Saul,) not the every day eloquence, even of the Spirit of God, that can in holy Esdras his phrase, persuade them to salvation.  
2. Sluggishness, and inobservances of God's seasons and opportunities, and seed-times of Grace. God may appear a thousand times, and not once find us in case to be parlyed with: Christ comes but thrice to his Disciples from his Prayers in the Garden, and that thrice he finds them asleep, Mat. xxvi. 
Mat. xxvi.  Christ can be awake to come, and that in a more pathetical language, Sic non potuistis horâ unâ, as the vulgar most fully out of the Greek; Were you so unable to watch one hour? The Pharisee can be awake to Plot, Judas to betray, their joint Vigils and Proparasceve to that grand Passeover, the slaying of the Lamb of God, and only the Disciples they are asleep, for their eyes were heavy, saith the Text; and this heaviness of eyes, and heaviness of heart (whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the LXXII. is ordinarily set for sinners) is the depriving us many times, not only of Christ, but of his Spirit too. So many apologies, and excuses to him when he calls; A little more sleep and slumber, and folding of the hands: Such drowsie-hearted slovenly usage when he comes, that no wonder if we grieve him out of our houses: such contentedness in our present servile estate, that if a Jubilee should be proclaimed from Heaven, a general Manumission of all servants from these Galleys of sin, we would be ready with those servants for whom Moses makes a provision, to come and tell him plainly, We will not go out free, be bored through the ear to be slaves for ever, Ex. xxi. 6. 
Ex. xxi. 6.   
3. Rankness, and a kind of spiritual sin of Sodom; Pride and fullness of bread, abusing the Grace of God into wantonness; either to the ostentatious setting themselves out before men, or else the feeding themselves up to that high flood of spiritual pride and confidence, that it will be sure to impostumate in the soul. Some men have been fain to be permitted to sin, for the abating this humour in them, by way of phlebotomy; St. Peter, I think, is an example of that. Nabuchadnezzar was turned a grazing, to cure his secular Pride; and St. Paul, I am sure, had a Messenger sent to him to that purpose, by way of prevention, that he might not be exalted above measure; and when he thought well of it, he receives it as a Present sent him from Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reckons of it as a gift of Grace, or if you will, a medicinal dose, or recipe, but rather a plaster, or outward application, which per antiperistasin would drive in his spiritual heat, and so help his weak digestion of grace, make him the more thriving Christian for ever after.  
The Issue of this first Inference is this, That 'tis not God's partial or niggardly dispencing of Grace; but either our unpreparedness to receive, or preposterous giddiness in making use of it, which is the cause either of Consumptions, or Aposthume in the Soul, either starving or surfeiting the Christian.  
The second Inference, how all the Christians diligence is to be placed; what he hath to do in this wayfare to his home: And that is the same that all Travellers have, first, to be always upon his feet, advancing minutely something toward his next stage. See that we be employed, or else how can God assist; we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or else he cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and see that we be employed aright, or else God must not, cannot assist. The Sluggards devotions can never get into God's presence; they want heat and spirit to lift them up, and activity to press and enforce them, when they are there. It was an impression in the very Heathen, Porcius Cato in the History, That watching, and acting, and advising aright, and not emasculate womanish supplications alone, were the means, whereby Gods help is obtained, Vbi socordiae atque ignaviae tradideris, frustra Deos implores. And 
‖ f. Hicrocles. Hier. in Aug. car. Pyth.  Jerome to the same purpose, That their sacrifices are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, food for the fire to devour; and their richest offerings to the Temple, but a spoil to the sacrilegious to pray on: And the sinners devotions must not be entertained there; they would even profane that holy place. He that was born blind, saw thus much, Joh. ix. 31. 
Joh. ix. 31.  Now we know that God heareth not sinners; but if any be a worshipper of God, and doth his will, him doth God hear.  
And then secondly, to get furnished, whatever it cost him, of all provision and directions for his way; and so this will conclude in a double Exhortation, both combined in that of David to Solomon, 1 Chron. xxii. 16. 
1 Chron. xxii. 16.  when all materials were laid in, and Artificers provided for the building of the Temple, and wanted nothing but a cheerful Leader to actuate and enliven them, Arise therefore and be doing, and 〈◊〉 Lord be with thee.  
1. To set about the business as thine own work, as the task that will not be required of the Spirit of God, of the Scripture, of the Preacher, but of thee. When it is performed, thou wouldst be loath that God should impute all to himself, crown his own Graces, Ordinances, Instruments, and leave thee as a cipher unrewarded: And therefore, whilst it is a performing, be content to believe, that somewhat belongs to thee, that thou hast some hardship to undergo, some diligence to maintain, some evidences of thy good husbandry, thy wise managing of the Talon; and in a word, of faithful service to show here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v.  or else when the Euge bone serve is pronounced, thou wilt not be able, confidently to answer to thy name. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said the Milesians to Brutus. All the Weapons in the world will not defend the man, unless the man actuate; and fortify, and defend his weapons. Thy strength consists all in the strength of Christ, but you will never walk, or be invulnerable in the strength of that, till you be resolved, That the good use (and so the strength of that strength to thee) is a work that remains for thee. If it were not, that Exhortation of the Apostles, would never have been given in form of Exhortation to the Christian, but of Prayer only to Christ, Stand fast, quit yourselves like men, be strong, 1 Cor. xuj. 13. 
1 Cor. xuj. 13.   
Lastly, Or indeed that which must be both first and last, commensurate to all our diligence, the Viaticum that you must carry with you, is the Prayers of humble gasping Souls: Humble, in respect of what grace is received; Be sure not to be exalted with that consideration: Gasping for what supply may be obtained from that eternal unexhausted Fountain; and these Prayers not only, that God will give, but, as Josephus makes mention of the Jews Liturgy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That they may receive; And as Porphyry, of one kind of Sacrifice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That they may use; and every of us fructify in some proportion answerable to our irrigation.  
Now the God of all Grace, who hath called us into his eternal glory in Christ Jesus; after that you have obeyed a while, make you perfect, establish, strengthen, settle you.  
To him, be glory and dominion, for ever and ever. Amen.   

SERMON III.  PROV. I. 22. 
How long, ye simple ones, will ye love simplicity?  
THat Christ is the best, and Satan the worst chosen Master, is one of the weightiest, and yet least considered Aphorisms of the Gospel. Were we but so just and kind to ourselves, as actually to pursue what upon judgement should appear to be most for our interests, even in relation to this present life; And (without making Heaven the principle of our motion) but only think never the worse of a worldly temporary bliss, not quarrel against it, for being attended with an eternal: Were we but patient of so much sobriety and consideration, as calmly to weigh and ponder what course, in all probability, were most likely to be friend and oblige us here, to make good its promise of helping us to the richest acquisitions, the vastest possessions and treasures of this life; I am confident, our Christ might carry it from all the World besides, our Saviour from all the tempters and destroyers; and (besides so many other considerable advantages) this superlative transcendent one, of giving us the only right to the reputation and title of Wisdom here in these Books, be acknowledged the Christians, i. e. the Disciples monopoly and enclosure; And Folly, the due brand and reproach and portion of the ungodly.  
The wisest Man, beside Christ, that was ever in the World, you may see by the Text, had this notion of it, brings in Wisdom by a prosopopeiaes (i. e. either Christ himself, or the saving Doctrine of Heaven, in order to the regulating of our lives; or again, Wisdom in the ordinary notion of it) libelling and reproaching the folly of all the sorts of sinners in the World, posting from the [without in the streets] Vers. 10. to the Assemblies of the greatest renown, [the chief place of concourse,] i. e. clearly their Sanhedrin, or great Council, in the 21. from thence to the places of judicature; for that is [the openings of the gates;] nay, to [the City] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Metropolis and glory of the Nation; and crying out most passionately, most bitterly against all in the loudest language of contumely and satire, that ever Pasquin or Marforius were taught to speak: And the short of it is, That the pious Christian is the only tolerably wise; and the World of unchristian sinners, are a company of the most wretched, simple, Atheistical fools, which cannot be thought on, without a Passion, and Inculcation, How long, ye simple ones, will ye love simplicity? And ye scorners, etc.  
The first part of this Verse, though it be the cleanest of three expressions, hath yet in it abundantly enough of rudeness, for an address to any civil Auditory: I shall therefore contain my discourse within those stanchest limits, How long, ye simple ones, will ye love simplicity? And in them observe only these three particulars;  
1. The character of the ungodly man's condition, contained in these two expressions, Simple ones, and simplicity; How long, ye simple, etc.  
2. The aggravation of the simplicity, and so heightening of the character, and that by two farther considerations,  
First, From their loving of that which was so unlovely, That they should be so simple as to love simplicity.  
Secondly, From their continuance in it, that they should not at length discern their error, That they should love simplicity so long.  
3. The passion that it produceth in the speaker (be it Wisdom, or be it Christ, or be it Solomon) to consider it; and that passion, whether of pity, That men should be such fools; or of indignation, That they should love and delight in it so long, How long, etc.  
I begin first with the first, The character of sin and sinners, i. e. of the ungodly man's condition, contained in these two expressions, Simple ones, and simplicity; How, etc.  
Four notions we may have of these words, which will all be appliable to this purpose: You shall see them as they rise.  
First, As the calling one simple, is a word of reproach, or contumely; the very same with the calling one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. v. i. e. Empty, brainless person, the next degree to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or thou fool, in the end of that and this Verse. And then the thing that we are to observe from thence, is, What a reproachful thing an unchristian life is; what a contumelious, scandalous quality.  
A reproach to Nature first, to our humane kind, which was an honourable reverend thing in Paradise, before sin came in to humble and defame it; a solemn, severe Lawgiver, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Clemens, the Systeme or Pandect of all Rational notions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that either likes or commends all that now Christ requires of us, bears witness to the Word of God that all his Commandments are righteous; and so is by our unnatural sins, those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ignoble dishonourable affections of ours (which have coupled together Sins and Kennels, Adulterers and Dogs, Rev. xxii. 15.) put to shame and rebuke, dishonoured and degraded, as it were. Not all the ugliness and poison of the toad, hath so deformed that kind of creatures, brought it so low in genere entium, as the deformed malignant condition of sin hath brought down the very nature and kind of men, making them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the children, i. e. the objects of all the wrath, and hatred in the World.  
2. A reproach to our Souls, those immortal vital Creatures inspired into us by Heaven, and now raised higher, superinspired by the Grace of Christ; which are then, as Mezentius' invention of punishment, bound up close with a Carcase of Sin, tormented and poisoned with its stench, buried in that noysomest Vault, or Carnel-house. 'Twas an admirable golden saying of the Pythagoreans, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what a restraint of sin it would be, if a man would remember the reverence he ought unto himself; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was their own explication of it; the Soul within thee is that self, to whom all that dread, and awe, and reverence is due. And O what an impudent affront, what an irreverential profaning of that sacred Celestial Beam within thee (that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Philosophers call it) is every paltry Oath, or Rage, or Lust, that the secure sinner is so minutely guilty of! Every sin, say the Schools, being in this respect a kind of Idolatry, an incurvation and prostitution of that Heavenly Creature (ordained to have nothing but Divinity in its prospect) to the meanest, vilest Heathen Worship, the Crocodile, the Cat, the Scarabee, the Dii Stercorei, the most noisome abominations under Heaven.  
3. A reproach to God, who hath owned such scandalous Creatures, hath placed us in a degree of Divinity next unto Angels; nay to Christ, that by assuming that nature, and dying for it, hath made it emulate the Angelical Eminence, and been in a manner liable to the censure of partiality in so doing, in advancing us so unworthily, dignifying us so beyond the merit of our behaviours, honouring us so unproportionably above what our actions can own, Whilst those that are in scarlet, embrace the dunghill, 
Lam. iv. 5.  as it is in the Lamentations, those that are honoured by God, act so dishonourably. 'Twas Plato's affirmation of God in respect of men, that he was a Father, when of all other Creatures he was but a Maker; 
Lib. 1. c. 3.  and 'tis Arrian's superstruction on that, that remembering that we are the Sons of God, we should never admit any base degenerous thought, any thing reproachful to that stock, unworthy of the grandeur of the Family from whence we are extracted: If we do, it will be more possible for us to profane, and embase Heaven, than for the reputation of that Parentage of ours, to ennoble us; the scandal that such a degenerous, disingenuous Progeny, will bring on the house from whence we came, is a kind of Sacrilege to Heaven, a violation to those sacred mansions, a proclaiming to the World, what colonies of polluted Creatures came down from thence, though there be a nulla retrorsum, no liberty for any such to return thither.  
Lastly, 'Tis a reproach to the very Beasts, and the rest of the Creation, which are designed by God, the servants and slaves of sinful Man; which may justly take up the language of the slave to his vicious Master in the Satirist, Tune mihi Dominus? Art thou my Lord, who art so far a viler Bondslave, than those over whom thou tyrannizest? a slave to thy Passion, thy Lust, thy Fiends; who hast so far dethroned thyself, that the beast becomes more beast, when it remembers thee to have any degree of sovereignty over it.  
Put these four Notions together, and 'twill give you a view of the first intimation of this Text, the baseness and reproachfulness of the sinner's course; and unless he be the most abject, wretchless, forlorn sot in the whole Creation, unless he be turned all into earth, or phlegm; if he hath in his whole Composition, one spark of Ambition, of Emulation, of ordinary sense of Honour; the least warmth of Spirit; impatience of being, the only degenerous wretch of the Earth now, and of Hell to all Eternity; 
L. 1. c. 5.  if he be not absolutely arrived to Arrian's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (his practical as well as judicative faculty, quite quarred and petrified within him) to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel, that direct freity and brutality, 
Mar. iii 5.  in comparison of which, the most crest-faln numbness, palsy or lethargy of Soul, were Dignity and Preferment; if he be not, all that is deplorable already, and owned to be so for ever; he will certainly give one vital spring, one last plunge, to recover some part of the Honour and Dignity of his Creation; break off that course that hath so debased him, precipitated him into such an abyss of filth and shame, if it be but in pity to the Nature, the Soul, the God, the whole Creation about him; that like the seven importunate Women, Isai. iv. 1. 
Isai. iv. 1.  lay hold on this one insensate person, in the eager clamorous style of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take away our reproach. And let that serve for a first part of the Sinners Character, the consideration of his reproachful, scandalous, offensive state, which might in all reason work some degree of good on him, in the first place.  
A second Notion of this Phrase, and degree of this Character, is the giddiness and unadvisedness of the Sinners Course; as simplicity ordinarily signifies sencelesness, precipitousness, as Trismegistus defines it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a species of madness in one place, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of drunkenness in another, a wild irrational acting; and this doth express itself in our furious mischieving ourselves, in doing all quite contrary unto our own ends, our own aims, our own principles of action: and this you will see most visible in the particulars, in every motion, every turn of the sinner's life. As  
1. In his malices, wherein he breathes forth such Aetna's of flames against others, you may generally mark it, he hurts neither God nor man, but only himself. In every such hellish breathing, all that malignity of his cannot reach God; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, untemptable by evil in this other sense, I mean impenetrable by his malice; All that was shot up towards God, comes down immediately on the sinners own head: And for the Man against whom he is enraged, whose blood he thirsts after, whose ruin he desires, he does him the greatest courtesy in the World, he is but blest by those curses; that honourable blissful estate that belongs to all poor persecuted Saints, (and consequently, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, matter of joy and exultation) is hereby become his portion; and that is the reason he is advised to do good to him by way of gratitude, to make returns of all civility and acknowledgements, not as to an Enemy, but a benefactor, to bless and pray for him by whom he hath been thus obliged: Only this raving mad-man's own Soul is that against which all these blows and malices rebound; the only true sufferer all this while; first, in the very meditating and designing the malice, all which space he lives not the life, but the Hell of a Fiend or Devil (that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that enemy-man, as he is called) his names-sake, and parallel: and again secondly, in the executing of it; that being one of the basest, and most dishonourable employments; that of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Angel or Officer of Satan's, (to buffet some precious Image of God) which is to that purpose filled out of Satan's fullness, swollen with all the venomous humour that that fountain can afford to furnish and accommodate him for this enterprise: and then lastly, after the satiating of his wrath, a bloated, guilty, unhappy Creature, one that hath fed at the Devil's table, swilled and glutted himself in blood, and now betrays it all in his looks and complexion.  
And as in our malices, so, Secondly, in our loves, in our softer as well as our rougher passions, we generally drive quite contrary to our own ends and interests; and if we obtain, we find it experimentally, the enjoyment of what we pursue most vehemently, proves not only unsatisfactory, but grating, hath to the vanity, the addition of vexation also; not only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no manner of fruit, then at the point of enjoying an empty paltry nothing, but over and above, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shame, and perturbation of mind (the gripe and tormina of a confounded Conscience) immediately consequent; and 'twould even grieve an enemy to hear the Apostle go on to the dear payment at the close, for this sad nothing, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex abundanti, and over and above, the end of those things, is death. And oh what a simplicity is this! thus to seek out emptiness and death, when we think we are on one of our advantageous pursuits, in this error of our ways, as the Wise man calls it, is sure, a most prodigious mistake, a most unfortunate error; and to have been guilty of it more than once, the most unpardonable simplicity.  
From our loves, 
‖ proceed we 1 John three 3.  proceeding to our hopes; which if it be any but the Christian hope, than this hope on him, 1 John iii 3. i e. hope on God, and that joined with purifying, it is in plain terms the greatest contrariety to itself, the perfectest desperateness; and for secular hopes, the expectation of good, of advantages from this or that staff of Egypt, the depending on this, whether profane, or but ordinary innocent auxiliary, 'tis the forfeiting all our pretensions to that great aid of Heaven (as they say, the Loadstone draweth not, when the Adamant is near) 'tis the taking us off from our grand trust and dependence, setting us up independent from God; and that must needs be the blasting of all our enterprises; that even lawful aid of the Creature, if it be looked on with any confidence as our helper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. i. beside, or in separation from the Creator, is (and God is engaged in honour, that it should be) struck presently from Heaven, eaten up with worms like Herod, when once its good qualities are deified; broken to pieces with the brazen Serpent, burnt and stamped to powder with the golden Calf: and the strong shall be as tow, Isa. i. 31. 
Isa. i. 31.  the false Idol strength is but a prize for a flash of lightning to pray on. And as St. Paul and Barnabas are fain to run in a passion upon the multitude, that meant to do them worship, with a Men and Brethren, etc. and the very Angel to St. John, in Rev. xxii. 
Rev. xxii. 9.  when he fell down before him, vide ne feceris, see thou do it not; for fear if he had been so mistaken by him, he might have forfeited his Angelical estate by that unluckiness; so certainly the most honourable promising earthly help, if it be once looked on with a confidence, or an adoration; if it steal off our eyes and hearts one minute from that sole waiting and looking on God; 'tis presently to expect a being thunderstruck from Heaven, as hath been most constantly visible among us; and that is all we get by this piece of simplicity also.  
And it were well, when our worldly hopes have proved thus little to our advantage; our worldly fears, in the next place, might bring us in more profit. But alas! that passionate perturbation of our faculties, stands us in no stead, but to hasten and bring our fears upon us, by precipitating them sometimes, casting ourselves into that abyss which we look on with such horror, running out to meet that danger which we would avoid so vehemently; sometimes dispiriting and depriving us of all those succours which were present to our rescue; 
Wisd. xvii. 12.  the passion most treacherously betraying the aids which reason, if it had been allowed admission, was ready to have offered; but perpetually anticipating that misery, which is the thing we fear, the terror itself being greater disease sometimes, constantly a greater reproach and contumely to a Masculine Spirit, than any of the evils we are so industrious to avoid. 'Tis not a matter of any kind of evil report, really to have suffered, to have been squeezed to atoms by an unremediable evil, especially if it be for well-doing; but to have been sick of the fright, to have lavished our constancy, courage, conscience, and all, an Indian sacrifice to a Spirit or Mormo, ne noceat, to escape not a real evil, but only an apprehension, or terror; this is a piece of the most destructive wariness, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greatest simplicity that can be.  
I shall not enlarge the prospect any further, as easily I might, to our Unchristian Joys, that do so dissolve, our Unchristian Sorrows, that do so contract and shrivel up the Soul; (and then as Themison, and his old sect of Methodists resolved, that the laxum and strictum, the immoderate dissolution or constipation, were the principles and originals of all diseases in the World, so it will be likely to prove in our spiritual estate also:) nor again, to our heathenish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rejoicing at the Mischiefs of other men; (which directly transform us into fiends and furies, and reek no malice on any but ourselves, leave us a wasted, wounded, prostitute, harassed Conscience, to tyre and gnaw upon Its own bowels, and nothing else.) I have exercised you too long with so trivial a subject, such an easy every days demonstration, the wicked man's contradictions to all his aims, his acting quite contrary to his very designs, a second branch of his Character, a second degree and advancement of his simplicity.  
The Third notion of Simplicity, is that of the Idiot, the Natural, as we call him, he that hath some eminent failing in his intellectuals, the laesum principium, the pitcher or wheel, in that 12. of Ecclesiastes, I mean the faculty of understanding, or reason, broken or wounded at the fountain or cistern; and so nothing but animal, sensitive actions to be had from him. And of this kind of imperfect Creatures, it will be perhaps worth your marking, that the principal faculty which is irrecoverably wanting in such, and by all teaching irreparable and unimproveable, is the power of numbering; I mean not that of saying numbers by rote, (for that is but an act of sensitive memory) but that of applying them to matter, and from thence that of intellectual numbering, i. e. of comparing and measuring, judging of proportions, pondering, weighing, discerning the differences of things by the power of the judicative faculty; which two, seem much more probably the propriety and difference of a man from a beast, than (that which the Philosophers have fancied) the power of laughing or discoursing. To reckon and compute, is that which in men of an active clear reason, is perpetually in exercising per modum actus eliciti, that naturally of its own accord, without any command or appointment of the Will, pours itself out upon every object: we shall oft deprehend ourselves numbering the panes in the Window, the sheep in the Field; measuring every thing we come near with the eye, with the hand; singing Tunes, forming every thing into some kind of metre (which are branches still of that faculty of numbering) when we have no kind of end or design in doing it. And this is of all things in the world, the most impossible for a mere Natural or Idiot. And so you have here the third, and that is the prime, most remarkable degree of simplicity, that the unchristian fool, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whether you render it the animal or natural man, is guilty of; that piteous laesum principium, that want of the faculty of weighing, pondering, or numbering; that weakness, or no kind of exercise of the judicative faculty, from whence all his simplicity and impiety proceeds. The Hebrews have a word to signify a wise man, which hath a near affinity with that of weighing and pondering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath no difference in sound from that which signifies ponderavit, whence the Schecle, the known Hebrew word is deduced, to note as the Psalmist saith, that he that is wise, will ponder things. All the folly and Unchristian Sin, comes from want of pondering; and all the Christian Wisdom, Piety, Discipleship, consists in the exercise of this faculty. Whatsoever is said most honourably of Faith in Scripture, that sets it out in such a grandeur, as the greatest designer and author of all the high acts of Piety, Heb. xi. 
Heb. xi. 1 John v.  and as the Conqueror over the World, 1 John v. 4. is clearly upon this score, as Faith is the Spiritual Wisdom, or Prudence; (for so it is best defined) and as by comparing, and proportioning, and weighing together the Promises, or the Commands, or the Terrors of the Gospel on one side, with the Promises, the Prescriptions, and Terrors of the World on the other, it pronounces that Handwriting on the Wall against the latter of them, the Mene tekel upharsin. They are weighed in the balance, and found most pitifully light, in comparison of those which Christ hath to weigh against them; and so the Kingdom, the usurped Supremacy (that they have so long pretended to in the inconsiderate simple precipitous world) is by a just judgement, torn and departed from them.  
Will you begin with the Promises, and have but the patience a while to view the Scales, and when you have set the Beam even, removed the carnal or secular prejudices (which have so possessed most of us, that we can never come to a right balancing of any thing; the beam naturally inclines still as our customary wonts and prepossessions will have it:) when, I say, you have set the beam impartially, throw but into one scale the Promises of Christ, those of his present, of his future bliss; of present, Such as eye hath not seen, nor ear heard, nor entered into the heart of man to conceive, 1 Cor. two. 9. 
1 Cor. two. 9.  prepared for them that love God, and that at the very minute of loving him (the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, referring to the manna of old; the Hebrew deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeparavit, and therefore described by the Author of the Book of Wisdom, 
Wisd. xuj. 20.  according to that literal denotation of the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bread baked, as it were, and sent down ready from heaven, to the true Israelite) the gust of every Christian duty, being so pleasurable and satisfactory to the palate, as it were, of our humane nature, so consonant to every rational soul, that it cannot practise, or taste, without being truly joyed and ravished with it: and so that which was the Israelites feast, the Quails and Manna, being become the Christians every day ordinary diet, you will allow that to be of some weight or consideration, if there were nothing else but that present festival of a good conscience in the scale before you: but when to that, you have farther cast in the glory, honour, immortality, which is on arrear for that Christian in another life; that infinite, inestimable weight of that glory laid before us, as the reward of the Christian, for his having been content, that Christ should show him the way to be happy here, and blessed eternally: and when that both present and future felicity is set off, and heightened by the contrary, by the indignation, and anger, and wrath, that is the portion of the Atheistical fool, and which nothing could have helped us to escape, but this only Christian Sanctuary; when the bliss of this Lazarus in Abraham's bosom, is thus improved by the news of the scorching of the Dives in that place of torments; and by all these together, the scale thus laded on one side; I shall then give the Devil leave to help you to what weight he can in the other scale, be it his totum hoc, all the riches and glory of the whole world (and not only that thousandth part of the least point of the Map, which is all thou canst aspire to in his service) and what is it all, but the bracteata felicitas, 
Epist. 115.  in Seneca; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Naez. a little fictitious felicity, a little paltry trash, that nothing but the opinion of men, hath made to differ from the most refuse stone, or dirt in the Kennel; the richest gems totally beholding to the simplicity and folly of men, for their reputation and value in the World. Besides these, I presume the fancies expect to have liberty to throw in all the pleasures and joys, the ravishments and transportations of all the Senses; and truly, that is soon done; all the true joy that a whole age of carnality affords any man, if you but take along with it (as you cannot choose but do in all conscience) the satieties, and loathe, and pangs, that inseparably accompany it (the Leaven, as well as the Honey, under which, the pleasures of sin are thought to be prohibited, Levit. two. 11.) it will make but 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 fetched 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 vainglorious 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 judgement, 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, woeful 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 burdens undergone, the more mean submissions still behind; no end of the tale of Brick, to one that is once engaged under such Egyptian Kiln and Taskmasters.  
And for the terrors in the last place, there are none but those of the Lord, that are fit to move, or to persuade 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 possessed; 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 God's permission, but to land thee safe at thy fair Haven, to give thee Heaven and bliss before thy time, instead of the many lingering deaths that this life of ours is subject to) yet there were little reason to fear or suspect the fate in God's service, far less than in those steep precipitous paths which the Devil leads us thorough. And therefore to be thus lowbelled with panic 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 men's faculties; a strange superiority of fancy over judgement: that may well be described by a defect in the power of numbering, that discerns no difference between cyphers and Millions, but only that the naughts 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 impolitic 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 virtue 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 thorough prudence, that will carry a man farther than any thing else. That old principle in the Mathematics, That the right line comes speediliest to the journey's end, being in spite of Machiavelli, a Maxim in Politics 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 insured 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 precious 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 heightening 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, etc.  
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 himself of ingenuity and innocence together, and become one of Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Natural slaves, (which if it signify any thing, denotes the fools and simple ones in this Text, whom nature hath marked in the head for no very honourable employments.) But from this passivity in the Mines and Galleys, to attain to a joy and voluptuousness in the employment, to dread nothing but Sabbatick years and Jubiles, and with the crest-faln slave, to disclaim nothing but liberty and manumission, i. e. in effect, Innocence, and Paradise, and Bliss; to court and woe Satan for the Mansions in Hell, and the several types and praeludiums of them, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the initial pangs in this life, which he hath in his disposing, to be such a Platonic lover of stripes and chains, without intuition of any kind of reward, any present or future wages for all his patience; and as it follows, to hate knowledge and piety; hate it as the most treacherous enemy that means to undermine their Hell, to force them out of their beloved Satan's embraces: this is certainly, a very competent aggravation of the simplicity. And yet to see, how perfect a character this is of the most of us, that have nothing to commend, or even excuse in the most of those ways, on which we make no scruple to exhaust our souls, but only our kindness; irrational passionate kindness and love toward them; and then, that love shall cover a multitude of sins, supersede all the exceptions and quarrels that otherwise we should not choose but have to them. Could a man see any thing valuable or attractive in Oaths and Curses, in Drunkenness and Bestiality (the sin, that when a Turk resolves to be guilty of, he makes a fearful noise unto his Soul to retire all into his feet, or as far off as it is possible, that it may not be within ken of that bestial prospect, as Busbequius tells us.) Could any man endure the covetous man's sad galling Mules, burdens of Gold, his Achans Wedge, that cleaves and rends in sunder Nations, (so that in the Hebrew, that sin signifies wounding and incision, Joel two. 8. 
Joel two 8. 1 Tim. vi. 10.  and is alluded to, by his piercing himself thorough with divers sorrows, 1 Tim. vi. 10.) his very Purgatories, and Limbo's, nay, Hell, as devouring and perpetual as it; and the no kind of satisfaction so much as to his eye, from the vastest heaps or treasures, were he not in love with folly and ruin; had he not been drenched with philtres and charms; had not the Necromancer played some of his prizes on him, and as St. Paul saith of his Galatians, even bewitched him to be a fool. Would we but make a rational choice of our sins, discern somewhat that were amiable, before we let lose our passion on them, and not deal so blindly in absolute elections of the driest unsavoury sin, that may but be called a sin (that hath but the honour of affronting God, and damning one of Christ's redeemed;) most of our wasting, sweeping sins, would have no manner of pretensions to us; and that you will allow to be one special accumulation of the folly and madness of these simple ones, that they thus love simplicity.  
The second aggravation, is the continuance and duration of this fury, a lasting chronical passion, quite contrary to the nature of passions, a flash of lightning, lengthened out a whole day together, that they should love simplicity so long.  
It is the nature of acute diseases, either to have intervals and intermissions, or else to come to speedy crises; and though these prove mortal sometimes, yet the state is not generally so desperate; and so it is with sins: many the sharpest and vehementest indispositions of the Soul (pure Fevers of rage and lust) prove happily but flashing short furies, are attended with an instant smiting of the heart, a hating and detesting our follies, a striking on the thigh in Jeremy, and in David's penitential stile, a [So foolish was I, and ignorant, even as a beast before thee.] And it were happy if our Fevers had such cool seasons, such favourable ingenuous intermissions as these. But for the hectic continual Fevers (that like some weapons (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) barbed shafts in use among the Franks in Agathias, being not mortal at the entrance, do all their slaughter by the hardness of getting out) the Vultures that so tire and gnaw upon the Soul, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that never suffer the sinner fool, to make any approach toward his wits, toward sobriety again; this passionate love of folly, improved into an habitual, steady course of Atheisticallness, a deliberate, peremptory, final reprobating of Heaven (the purity at once, and the bliss of it) the staunch demure covenanting with death, and resolvedness to have their part, to run their fortune with Satan, through all adventures; this is that monstrous brat, that (as for the birth of the Champion in the Poet) three nights of darkness more than Egyptian, were to be crowded into one (all the simplicity and folly in a Kingdom) to help to a being in the World: and at the birth of it, you will pardon Wisdom, if she break out into a passion and exclamation of pity first, and then of indignation, How long, ye simple ones, etc. My last particular.  
The first debt, that Wisdom, that Christ, that every Christian Brother owes and pays to every unchristian liver, is that of pity and compassion; which is to him of all others, the properest dole. Look upon all the sad moneful objects in the world, betwixt whom all our compassion is wont to be divided; first, the Bankrupt rotting in a Gaol; secondly, the direful bloody spectacle of the Soldier wounded by the Sword of War; thirdly, the Malefactor howling under the Stone, or gasping upon the Rack or Wheel; and fourthly, the gallant person on the Scaffold or Gallows ready for execution; and the secure▪ ●enseless sinner, is the brachygraphy of all these.  
You have in him, 1. A rich patrimony and treasure of grace (purchased dear, and settled on him by Christ) most prodigally and contumeliously misspent and exhausted. 2. A Soul streaming out whole Rivers of blood and spirits, through every wound, even every sin it hath been guilty of; and not enduring the Water to cleanse, much less the Wine or Oil to be poured into any one of them; the whole Soul transfigured into one wound, one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, congelation and clod of blood. Then thirdly beyond this, all the racks and pangs of a tormenting conscience, his only present exercise: and lastly, all the torments in Hell (the Officer ready hurrying him to the Judge, and the Judge delivering him to the Executioner) his minutely dread and expectation, the dream that so haunts and hounds him. And what would a man give in bowels of compassion (to Christianity? or but) to humane kind, to be able to reprieve or rescue such an unhappy creature; to be but the Lazarus with one drop of water to cool the tip of the scalding Tongue, that is engaged in such a pile of flames. If there be any Charity left in this frozen World, any Beam under this cold uninhabitable Zone, it will certainly work some melt on the most obdurate heart; it will dissolve and pour out our bowels into a seasonable advice, or admonition (that excellent Recipe, saith Themist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That supplies the place, and does the work of the burnings and scarifyings) a cry to stop him in his precipitous course; a tear, at least, to solemnize, if not to prevent so sad a fate. And it were well, if all our bowels were thus employed, all our kindness and most passionate love, thus converted and laid out on our poor lapsed sinner-brethrens' souls, to seize upon those fugitives, as Christ is said to do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. xi. 16. to catch hold and bring them back, ere it be yet too late; rescue them out of the hands of their dearest espoused sins, and not suffer the most flattering kind of death (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gal. 
Solen.  de Athl. the Devil in the Angelical disguise) the sin that undertakes to be the prime Saint (the zeal for the Lord of Hosts) any the most venerable impiety, to lay hold on them. Could I but see such a new fashioned Charity received and entertained in the World; every man to become his brother's keeper, and every man so tame, as to love and interpret aright, entertain and embrace this keeper, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Guardian Angel, as an Angel indeed, as the only valuable friend he hath under Heaven; I should think this a lucky omen of the world's returning to its wits, to some degree of piety again. And till then, there is a very fit place and season for the exercise of the other part of the passion here, that of Indignation, the last minute of my last particular, as the how long is an expression of Indignation.  
Indignation, not at the men (for however Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [A man ought to have indignation at some persons] may seem to justify it; Our Saviour calls not for any such stern passion, or indeed any but love, and bowels of pity, and charity toward the person of any, the most enormous sinner; and St. Paul, only for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the restoring, setting him in joint again, that is thus overtaken in any fault) but Indignation, I say, at the sin, at the simplicity and the folly▪ that refuse reproachful Creature, that hath the fate to be beloved so passionately, and so long. And to this, will Aristotles ●eason of indignation belong, the seeing favours and kindness so unworthily dis●e●ced (the u●tarts, saith he, and new men advanced and gotten into the greatest dignities) knowledge to be pro●estly hated, and under that title, all the prime, i. e. Practical Wisdom, and Piety, and simplicity, i. e. folly and madness, and sin, to have our whole souls laid out upon it.  
O let this shrill Sarcasm of Wisdoms, the [How long, ye simple ones] be for ever a sounding in our ears. Let this indignation at our stupid ways of sin, transplant itself to that soil where it is likely to thrive and fructify best, I mean, to that of our own, instead of other men's breasts, where it will appear gloriously in St. Paul's inventory, a prime part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the durable, unretracted repentance, an effect of that godly sorrow that worketh to Salvation. And if it be sincere, O what indignation it produceth in us? What displeasure and rage at our folly? to think how senselessly we have moulted and crumbled away our souls; what unthrifty bargains we have made? what sots and fools we shall appear to Hell, when it shall be known to the wretched, tormented Creatures, what ambitions we had, to be but as miserable as they? upon what Gotham errands? what Wild-goose chases, we are come posting and wearied thither? O that a little of this consideration, and this passion, betimes, might ease us of that endless woe and indignation; those tears and gnashing of teeth, quit us of that sad arrear of horrors, that otherwise waits behind for us. Lord, do thou give us that view of our ways; the errors, the follies, the furies of our extravagant Atheistical lives; that may by the 〈◊〉 reproach and shame, recover and return us to thee. Make our faces ashamed, O Lord, that we may seek thy Law; Give us that pity, and that indignation, to our poor perishing souls; that may at length, awake and fright us out of our Lethargies, and bring us so many confounded, humbled, contrite ●tentiaries, to that beautiful gate of thy temple of mercies, where we may retract our follies, implore thy pardon, deprecate thy wrath; and for thy deliverance from so deep an Hell, from so infamous a vile condition, from so numerous a tale of deaths; never leave praising thee, and saying, Holy, holy, holy Lord God of Hosts; Heaven and Earth are full of thy glory; Glory be to thee, O God, most high.  
To whom with the Son, and the Holy Ghost be ascribed, etc.   

SERMON IU.  MATT. I. 23. 
Emmanuel, which is by interpretation, God with us.  
THE different measure and mean● of dispensing Divine Knowledge to several ages of the World, may sufficiently appear by the Gospels of the New, and Prophecies of the Old Testament; the sunshine and the clearness of the one, and the twilight and dimness of the other: but in no point this more importantly concerns us, than the Incarnation of Christ. This hath been the Study and Theme, the Speculation and Sermon of all holy Men and Writers since Adam's Fall; yet never plainly disclosed, till John Baptist, in the third of Matth. and the third Verse, 
Matt. iii 3.  and the Angel in the next Verses before my Text, undertook the Task, and then indeed was it fully performed; then were the Writings, or rather the Riddles, of the obscure, stammering, whispering Prophets, turned into the voice of One crying in the Wilderness, Prepare ye the ways of the Lord, etc. Isa. xl. 3. 
Isa. xl. 3.  Then did the cry, yea, shouting of the Baptist, at once, both interpret and perform what it prophesied; At the sound of it, Every valley was exalted, and every hill was brought low: the crooked was made strait, and the rough places plain, v. 4. 
Vers. 4.  That is, the Hill and Groves of the Prophets were levelled into the open champain of the Gospel; those impediments which hindered God's approach unto men's rebel hearts, were carefully removed; the abject mind was lifted up, the exalted was depressed, the intractable and rough was rendered plain, and even; in the same manner as a way was made unto the Roman Army marching against Jerusalem.  

Verse 5.  This I thought profitable to be premised to you, both that you might understand the affinity of Prophecies, and Gospel, as differing not in substance, but only in clearness of revelation, as the glorious face of the Sun, from itself, being overcast and masked with a cloud; and also for the clearing of my Text: For this entire passage of Scripture, of which these words are a close, is the Angel's message, or Gospel unto Joseph, and set down by St. Matthew, as both the interpretation, and accomplishment of a Prophecy delivered long ago by Isaiah; but perhaps not at all understood by the Jews: to wit, That a Virgin should conceive and bear a Son, and they should call his name Emmanuel.  
Where first we must examine the seeming difference in the point of Christ's Name, betwixt the place here cited from Isaiah, and the words here vouched of the Angel, V. 21. and proved by the effect V. 25. 
Vers. 21. Vers. 25. Isa. seven. 14.  For the Prophet says, he shall be called Emmanuel, but the Angel commands he should be, and the Gospel records he was named Jesus.  
And here we must resume and enlarge the ground premised in our Preface, that Prophecies being not Histories, but rude imperfect draughts of things to come, do not exactly express and delineate, but only shadow, and covertly veil those things, which only the Spirit of God, and the event must interpret. So that in the Gospel, we construe the words, but in Prophecies, the sense; i. e. we expect not the performance of very Circumstance expressed in the words of a Prophecy, but we acknowledge another sense beyond the literal; and in the comparing of Isaiah with St. Matthew, we exact not the same expressions, provided we find the same substance, and the same significancy. So then, the Prophets [and call his name Emmanuel] is not, as humane Covenants are, to be fulfilled in the rigour of the Letter, that he should be so named at his Circumcision, but in the agreement of sense, that this name should express his nature; that he was indeed, God with us, and that at the Circumcision he should receive a name of the same power and significancy. Whence the observation by the way is, that Emmanuel, in effect, signifies Jesus, God with us, a Saviour; and from thence the point of Doctrine, that Gods coming to us, i e. Christ's Incarnation, brought Salvation into the World. For if there be a substantial agreement betwixt the Prophet, and the Angel; if Emmanuel signify directly Jesus; if God with us, and a Saviour be really the same title of Christ; then was there no Saviour, and consequently no Salvation, before this presence of God with us. Which position we will briefly explain, and then omitting unnecessary proofs, apply it.  
In explaining of it, we must calculate the time of Christ's Incarnation, and set down how with it, and not before, came Salvation.  
We may collect in Scripture a threefold Incarnation of Christ; 1. In the Counsel of God, 2. In the Promises of God, 3. In a Personal open exhibiting of him unto the World; the effect and compliment of both Counsel, and Promises.  
1. In the Counsel of God; so He was as slain, so incarnate, before the foundation of the World, Rev. xiii. 8. 
Rev. xiii. 8.  For the word slain, being not compatible to the Eternal God, but only to the assumption of the humane nature, presupposes him incarnate, because slain. God then in his Prescience, surveving before he created, and viewing the lapsed, miserable, sick estate of the future Creation; in his Eternal Decree, foresaw, and preordained Jesus, the Saviour, the Author and Finisher of the World's Salvation. So that in the Counsel of God, to whom all things to come, are made present, Emmanuel and Jesus went together; and no Salvation bestowed on us, but in respect to this, God with us.  
2. In the Promises of God; and then, Christ was incarnate when he was promised first in Paradise, The seed of the Woman, etc. and so he is as old in the flesh, as the World in sin, and was then in God's Promise first born, when Adam and mankind began to die. Afterwards he was, not again, 
Gen. iii 15.  but still incarnate in Gods Promise more evidently in Abraham's time, In thy seed, etc. and in Moses his time, 
Gen. xii. 3.xviii.18.xxii.18 Exod. xiii.  when at the addition of the Passover, a most significant representation of the incarnate and crucified Christ, he was more than promised, almost exhibited. Under which times, it is by some asserted, that Christ, in the form of Man, and habit of Angel, appeared sundry times to the Fathers, to give them not an hope, but a possession of the Incarnate God, and to be praeludium incarnationis, a pawn unto them, that they trusted not in vain: And here it is plain throughout, that this Incarnation of Christ, in the Promise of God, did perpetually accompany, or go before Salvation: not one blessing on the nations, without mention of thy feed;] not one encouragement against fear, or unto confidence, but confirmed and backed with an I am thy shield, etc. i. e. according to the Targum, my Word is thy shield; i. e. my Christ, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word, in the first of Joh. i. Not any mention of Righteousness and Salvation, but on ground and condition of belief of that Jesus which was then in promise, Emmanuel, God with us.  
3. In the Personal exhibiting of Christ in form of flesh unto the World, dated at the fullness of time, and called in our ordinary phrase his Incarnation; then no doubt was Emmanuel, Jesus; then was he openly showed to all people in the form of God a Saviour, which Simeon, Luk. two. 30. 
Luke two. 30.  most divinely styles God's Salvation; thereby, no doubt, meaning the Incarnate Christ, which by being God with us, was Salvation.  
Thus do you see a threefold Incarnation, a threefold Emmanuel, and proportionably a threefold Jesus.  
1. A Saviour first decreed for the World, answerable to God, incarnate in God's Counsel; and so, no man was ever capable of Salvation, but through God with us.  
2. A Saviour promised to the World, answerable to the second God with us, to wit, incarnate in the Promise; and so, there is no Covenant of Salvation, but in this God with us.  
3. A Saviour truly exhibited and born of a Woman, answerable to the third Emmanuel; and so also is there no manifestation, no proclaiming, no preaching of Salvation, but by the birth and merits of God with us.  
To these three, if we add a fourth Incarnation of Christ, the assuming of our Immortal Flesh, which was at his Resurrection, then surely the Doctrine will be complete, and this Emmanuel incarnate in the Womb of the grave, and brought forth clothed upon with an incorruptible seed, is now more fully than ever proved an Eternal Jesus; For when he had overcome the sharpness of death, he opened the Kingdom of Heaven to all believers, as it is in our Te Deum; as if all that till than ever entered into Heaven, had been admitted by some privy key; but now the very gates were wide opened to all believers: This last Incarnation of Christ, being accompanied with a Catholic Salvation, that Jesus might be as Eternal as Emmanuel, that he might be as Immortal a Saviour, as a God with us. 'Twere but a superfluous work, further to demonstrate, that through all ages of the World, there was no Salvation ever tendered, but in respect to this Incarnation of Christ; that the hopes, the belief, the expectation of Salvation, which the Fathers lived and breathed by, under the types of the Law, was only grounded upon, and referred unto these Promises of the future Incarnation; that they which were not in some measure enlightened in this mystery, were not also partakers of this Covenant of Salvation: that all the means besides, that Heaven and Earth, and which goes beyond them both, the brain of Man, or Angel could afford or invent, could not excuse, much less save any child of Adam: That every Soul which was to spring from these loins, had been without those transcendent mercies which were exhibited by this Incarnation of Christ's, plunged in necessary desperate damnation: Your patience shall be more profitably employed in a brief Application of the point;  
First, That you persuade, and drive yourselves to a sense and feeling of your Sins, those sins which thus plucked God out of Heaven, and for a while deprived him of his Majesty; which laid an engagement upon God, either to leave his infinite Justice unsatisfied, or else to subject his infinite Deity to the servile mortality of Flesh, or else to leave an infinite World in a common damnation.  
Secondly, To strain all the expressions of our hearts, tongues, and lives, to the highest note of gratitude which is possible, in answer to this Mystery and Treasure of this God with us; to reckon all the Miracles of either common or private preservations, as foils to this incomparable Mercy, infinitely below the least circumstance of it; without which, thine Estate, thy Understanding, thy Body, thy Soul, thy Being, thy very Creation, were each of them as exquisite Curses, as Hell or Malice could invent for thee.  
Thirdly, To observe with an ecstasy of joy and thanks, the precious privileges of us Christians, beyond all that ever God professed love to, in that we have obtained a full revelation of this God with us; which all the Fathers did but see in a cloud, the Angels peeped at, the Heathen world gaped after, but we behold as in a plain at midday: For since the veil of the Temple was rend, 
Matt. xxvii. 51.  every man that hath eyes may see Sanctum Sanctorum, the Holy of Holies, God with us.  
Fourthly, To make a real use of this Doctrine to the profit of our Souls; that if God have designed to be Emmanuel, and Jesus an Incarnate God, and Saviour to us; that then, we will fit, and prepare, and make ourselves capable of this Mercy; and by the help of our religious, devout, humble endeavours, not frustrate, but further and promote in ourselves, this end of Christ's Incarnation, the saving of our Souls; and this use is effectually made to our hands in the twelfth to the Hebrews, 
Heb. xii. ult.  at the last, Wherefore we receiving a Kingdom that cannot be moved; i. e. being partakers of the Presence, the Reign, the Salvation of the Incarnate God, Let us have grace, whereby we may serve God acceptably, with reverence and godly fear. And do thou, O powerful God, improve the truth of this Doctrine, to the best advantage of our Souls, that thy Son may not be born to us unprofitably; but that he may be God, not only with us, but in us; in us, to sanctify and adorn us here, with his effectual grace; and with us, to sustain us here, as our Emmanuel; and as our Jesus, to crown and perfect us hereafter with glory.  
And so much for this point, That Jesus and Emmanuel import the same thing, and there was no Salvation, till this presence of God with us: We now come to the substance itself, i. e. Christ's Incarnation, noted by Emmanuel, which is by interpretation, etc. Where first we must explain the word, then drive forward to the matter. The Word in Isaiah, in the Hebrew, is not so much a name, as a sentence, describing unto us the mystery of the Conception of the Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with us God; where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is taken in Scripture, either absolutely for the nature of God, as for the most part in the Old Testament; or personally; and so, either for the Person of the Father in many places, or else distinctly for the Person of the Son, so Hos. i. 7. 
Hos. i. 7.  And will save them by the Lord their God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their God, i. e. Christ: and so also most evidently in this place, out of Isaiah, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Son Incarnate, God-man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and many the like; especially those where the Targum paraphrases, Jehovah, or Jehovah Elohim, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Lord, i. e. Christ Jesus, Joh. i. 1. 
Joh. i. 1. Gen. iii 22. Gen. two. 6.  As for instance, Gen. iii 22. that Word of the Lord said; and Gen. two. 6. the Word created. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in its extent, near, at, with, or amongst. Thirdly, the Particle, signifying us; though it expresses not, yet it must note, our humane nature, our abode, our being in this our great World, wherein we travel, and this our little World, wherein we dwell; not as a mansion place, to remain in, but either as an Inn to lodge, or a Tabernacle to be covered, or a Prison to suffer in: So that the words in their latitude run thus; Emmanuel: i. e. The second Person in Trinity is come down into this lower world amongst us, for a while to travel, to lodge, to sojourn, to be fettered, in this Inn, this Tabernacle, this Prison of man's flesh; or briefly, at this time, is conceived and born God-man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same both God and Man, the Man Christ Jesus. And this is the cause and business, the ground and theme of our present rejoicing: in this were limited and fulfilled, the expectation of the Fathers; and in this begins and is accomplished, the hope and joy of us Christians. That which was old Simeons' warning to death, the sight and embraces of the Lord Christ, Luk. two. 28. 
Luk. two. 28.  as the greatest happiness which an especial favour could bestow on him; and therefore made him in a contempt of any further life, sing his own funeral, Nunc Dimittis: Lord, now lettest thou, etc. This is to us the Prologue, and first part of a Christians life; either the life of the World, that that may be worthy to be called life; or that of Grace, that we be not dead whilst we live. For were it not for this assumption of flesh, you may justly curse that ever you carried flesh about you; that ever your Soul was committed to such a Prison as your Body is; nay, such a Dungeon, such a Grave: But through this Incarnation of Christ, our flesh is, or shall be cleansed into a Temple, for the Soul to worship in, and in Heaven for a robe, for it to triumph in. For our body shall be purified by his Body.  
If ye will be sufficiently instructed into a just valuation of the weight of this Mystery, you must resolve yourselves to a pretty large task (and it were a notable Christmas employment, I should bless God, for any one that would be so piously valiant, as to undertake it) you must read over the whole Book of Scripture and Nature to this purpose. For when you find in the Psalmist, the news of Christ's coming, 
Psal. xl. 7.  Then said I, lo I come; you find your directions how to tract him, In the volume of thy book it is written of me, etc. i. e. either in the whole book, or in every folding, every leaf of this Book: Thou shalt not find a Story, a Riddle, a Prophecy, a Ceremony, a downright legal Constitution, but hath some manner of aspect on this glass, some way drives at this mystery, God manifest in flesh. For example, (perhaps you have not noted) wherever you read Seth's Genealogies more insisted on than Cain's, Sem's than his elder brother Ham's, Abraham's than the whole World besides, Jacobs than Esau's, Judah's than the whole twelve Patriarches; and the like passages which directly drive down the line of Christ, and make that the whole business of the Scripture; Whensoever, I say, you read any of these, then are you to note; that Shiloh was to come; that he which was sent, was on his journey; that from the Creation, till the fullness of time, the Scripture was in travel with him; and by his leaping ever now and then, and as it were, springing in the Womb, gave manifest tokens that it had conceived, and would at last bring forth the Messias. So that the whole Old Testament▪ is a Mystical Virgin Mary, a kind of Mother of Christ; which by the Holy Ghost, conceived him in Genesis, Chap. iii 15. 
Gen. iii 15.  And throughout Moses and the Prophets, carried him in the Womb, and was very big of him: And at last in Malachi, Chap. iii 4. 
Mal. iii 4.  was in a manner delivered of him; For there you shall find mention of John Baptist, who was, as it were, the Midwife of the Old Testament, to open its Womb, and bring the Messias into the World. Howsoever, at the least it is plain, that the Old Testament brought him to his birth, though it had not strength to bring forth; and the Prophets, as Moses from Mount Nebo, came to a view of this Land of Canaan.  
For the very first words of the New Testament, being, as it were, to fill up what only was wanting in the Old, are the Book and History of his generations and birth, Matth. i. 
Matth. 1.  You would yet be better able to prise the excellency of this Work, and reach the pitch of this days rejoicing, if you would learn how the very Heathen fluttered about this light; what shift they made to get some inkling of this Incarnation beforehand; how the Sibyls, Heathen Women, and Virgil, and other Heathen Poets in their writings, before Christ's time, let fall many passages, which plainly referred and belonged to this Incarnation of God. It is fine sport to see in our Authors, how the Devil with his famous Oracles and Prophets, foreseeing by his skill in the Scripture, that Christ was near his birth, did droop upon it, and hang the wing; did sensibly decay in his courage; began to breathe thick, and speak imperfectly; and sometimes as men in the extremity of a Fever, distractedly, wildly, without any coherence, and scarce sense; and how at last about the birth of Christ, he plainly gave up the ghost, and left his Oracular Prophets, as speechless as the Caves they dwelled in, their last voice being, that their great god Pan, i. e. the Devil, 
Plut.  was dead, and so both his Kingdom and their Prophecies at an end; as if Christ's coming, had chased Lucifer out of the World, and the powers of Hell were buried that minute, when a Saviour was born.  
And now by way of Use, can ye see the Devil put out of heart, and ye not put forward to get the Field? can you delay to make use of such an advantage as this? can ye be so cruel to yourselves, as to show any mercy on that now disarmed enemy? will ye see God send his Son down into the Field, to enter the Lists, and lead up a Forlorn Troop against the Prince of this World, and ye not follow at his Alarm? will ye not accept of a conquest, which Christ so lovingly offers you? It is a most terrible exprobration in Hosea, Chap. xi. 3. 
Hos. xi. 3.  look on it, where God objects to Ephraim, her not taking notice of his mercies; her not seconding and making use of his loving deliverances, which plainly adumbrates this deliverance by Christ's death; as may appear by the first Verse of the Chapter, compared with the second of Matth. 15. 
Matth. two. 15.  Well, saith God, I taught Ephraim to go, taking them by their arms; but they knew not that I healed them. I drew them with the cords of a man; an admirable phrase, (with all those means that use to oblige one man to another) with bands of love, etc. i. e. I used all means for the sustaining and strengthening of my people; I put them in a course to be able to go, and fight, and overcome all the powers of darkness, and put off the Devil's yoke: I sent my Son amongst them for this purpose, Verse 1. And all this I did by way of love, as one friend is wont to do for another; and yet they would not take notice of either the benefit or the donor, nor think themselves beholding to me for this mercy.  
And this is our case, beloved, If we do not second these and the like mercies of God bestowed on us; if we do not improve them to our Soul's health; if we do not fasten on this Christ incarnate; if we do not follow him with an expression of gratitude and reverence, and stick close to him, as both our Friend and Captain: finally, if we do not endeavour and pray, that this his Incarnation may be seconded with another; that as once he was born in our flesh to justify us, so he may be also born spiritually in our Souls to sanctify us: for there is a spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Mystical Incarnation of Christ in every regenerate man, where the Soul of Man is the Womb wherein Christ is conceived by the Holy Ghost. The proof of which Doctrine shall entertain the remainder of this hour: for this is the Emmanuel that most nearly concerns us, God with us, i e. with our Spirits, or Christ begotten and brought forth in our hearts. Of which briefly.  
And that Christ is thus born in a regenerate man's soul, if it were denied, might directly appear by these two places of Scripture, Gal. two. 20. 
Gal. two. 20. Ephes. iii 17.  I live; yet not I, but Christ liveth in me. Again, Ephes. iii 17. That Christ may dwell in your hearts by faith, etc.  
Now that you may understand this Spiritual Incarnatien of Christ the better, we will compare it with his Real Incarnation in the Womb of the Virgin; that so we may keep close to the business of the day, and at once observe both his birth to the World, and ours to Grace; and so even possess Christ whilst we speak of him.  
And first, if we look on his Mother Mary, we shall find her an entire pure Virgin, only espoused to Joseph; but before they came together, she was found with Child of the Holy Ghost, Matth. i. 18. 
Matth. i. 18.  And then the Soul of Man must be this Virgin.  
Now there is a threefold Purity or Virginity of the Soul; First, An absolute one, such as was found in Adam before his fall. Secondly, A respective, of a Soul, which like Mary, hath not yet joined or committed with the World, to whom it is espoused; which though it have its part of natural corruptions, yet either for want of ability, of age, or occasion, hath not yet broke forth into the common outrages of sin. Thirdly, A restored purity, of a Soul formerly polluted, but now cleansed by repentance.  
The former kind, of natural and absolute purity, as it were to be wished for, so is it not to be hoped; and therefore is not to be imagined in the Virgin Mother, or expected in the Virgin Soul. The second purity, we find in all regenerate infants, who are at the same time outwardly initiated to the Church, and inwardly to Christ; or in those whom God hath called, before they have engaged themselves in the courses of actual, heinous sins; such are well disposed, well brought up; and to use our Saviour's words, Have so lived, as not to be far from the Kingdom of God. Such happily, as Cornelius, Acts x. 1. 
Acts x. 1.  And such a Soul as this, is the fittest Womb, in which our Saviour delights to be incarnate; where he may enter and dwell, without either resistance or annoyance; where he shall be received at the first knock, and never be disordered or repulsed by any stench of the carcase, or violence of the Body of sin. The restored purity, is a right Spirit renewed in the Soul, Psal. li. 10. 
Psal. li. 10.  a wound cured up by repentance, and differs only from the former purity, as a scar from a skin never cut, wanting somewhat of the beauty and outward clearness, but nothing of either the strength or health of it. Optandum esset ut in simplici Virginitate servaretur navis, etc. It were to be wished, 
Tertul.  that the Ship, our Souls, could be kept in its simple Virginity, and never be in danger of either leak or shipwreck: but this perpetual integrity, being a desperate, impossible wish, there is one only remedy, which though it cannot prevent a leak, can stop it. And this is repentance after sin committed, Post naufragium tabula, a means to secure one after a shipwreck, and to deliver him even in the deep Waters. And this we call a restored Virginity of the Soul, which Christ also vouchsafes to be conceived and born in. The first degree of Innocence, being not to have sinned, the second to have repent.  
In the second place, the Mother of Christ in the flesh, was a Virgin, not only till the time of Christ's conception, but also till the time of his birth, Matth. i. 25. 
Matth. i. 25.  He knew her not, till she had brought forth, etc. And farther, as we may probably believe, remained a Virgin all the days of her life after: for to her is applied by the Learned, that which is typically spoken of the East-gate of the Sanctuary, Ezek. xliv. 2. 
Ezek. xliv. 2.  This gate shall be shut, it shall not be opened, and no man shall enter in by it, because the Lord the God of Israel hath entered in by it; therefore it shall be shut. A place if appliable, very apposite for the expression. Hence is she called by the Fathers and Counsels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Perpetual Virgin, against the Heresy of Helvidius. The probability of this might be farther proved, if it were needful. And ought not upon all principles of nature and of justice, the Virgin Soul, after Christ once conceived in it, remain pure and staunch till Christ be born in it, nay, be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Perpetual Virgin, never indulge to sensual pleasures, or cast away that purity which Christ either found or wrought in it? If it were a respective purity, then ought it not perpetually retain and increase it, and never fall off to those disorders that other men supinely live in? If it were a recovered purity, hold it fast, and never turn again, As a Dog to his vomit, or a Sow to her wallowing in the mire? For this conception and birth of Christ in the Soul, would not only wash away the filth that the Swine was formerly mired in, but also take away the Swinish nature, that she shall never have any strong propension to return again to her former inordinate delights. Now this continuance of the Soul, in this its recovered Virginity, is not from the firm, constant, stable nature of the Soul, but as Eusebius saith in another case, 
Euscb. Praep. lib. 13. p. 412.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From a more strong, able Band, the Union of Christ to the Soul, his Spiritual Incarnation in it: Because the Lord, the God of Israel, hath entered in by it; therefore it shall be shut, Ezek. xliv. 2. 
Ezek. xliv. 2.  i e. it shall not be opened, either in consent or practice, to the lusts and pollutions of the World or Flesh; because Christ by being born in it, hath cleansed it; because he the Word of God, said the Word, therefore the leprosy is cured; in whom he enters, he dwells; and on whom he makes his real impression, he seals them up to the day of redemption; unless we unbuild ourselves, and change our shape, we must be his.  
In the third place, if we look on the agent in this conception, we shall find it, both in Mary and in the Soul of Man, to be the Holy Ghost, that which is conceived in either of them, is of the Holy Ghost, Matth. i. 20. Nothing in this business of Christ's birth 
* within  with us, to be imputed to natural power or causes, the whole contrivance and final production of it; the preparations to, and labouring of it, is all the workmanship of the Spirit. So that as Mary was called by an ancient, so may the Soul without an Hyperbole by us, be styled, The Shop of Miracles, and The Workhouse of the Holy Ghost; in which, every operation is a miracle to nature, and no tools are used, but what the Spirit forged and moves. Marry conceived Christ, but it was above her own reach to apprehend the manner how; for so she questions the Angel, Luke i 34. 
Luke i 34.  How shall this be, & c.? So doth the Soul of Man conceive and grow big, and bring forth Christ, and yet not itself fully perceives how this work is wrought; Christ being, for the most part, insensibly begotten in us, and to be discerned only spiritually, not at his entrance, but in his fruits.  
In the fourth place, that Mary was chosen and appointed among all the Families of the Earth, to be the Mother of the Christ, was no manner of desert of hers, but God's special favour and dignation; whence the words run truly interpreted, Luke i 28. 
Luke i 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. V. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hail thou that art highly favoured; not as the Vulgar read, Gratiâ plena, full of Grace. And again, verse 30. Thou hast found favour with God. So is it in the case of Man's Soul, there is no power of nature, no preparation of Morality, no art that all the Philosophy or Learning in the World can teach a man, which can deserve this grace at Christ's hands, that can any way woo or allure God to be born spiritually in us; which can persuade or entice the Holy Ghost, to conceive and beget Christ in us, but only the mere favour and good pleasure of God; which may be obtained by our prayers, but can never be challenged by our merits, may be comfortably expected and hoped for, as a largess given to our necessities and wants, but can never be required as a reward of our deserts: for it was no high pitch of perfection, which Mary observed in herself, as the motive to this favour; but only the mere mercy of God, which regarded the lowliness of his handmaid, Luke i 48. 
Luke i 48.   
Whence in the fifth place, this Soul in which Christ will vouchsafe to be born, must be a lowly, humble soul; or else it will not perfectly answer Mary's temper, nor fully bear a part in her Magnificat; where in the midst of her glory, she humbly specifies the lowliness of his handmaid. But this by the way.  
In the sixth place, if we consider here-with, John the Baptist his forerunner, coming to prepare his way, and his Preaching repentance, as a necessary requisite to Christ's being born, and received in the World,; than we shall drive the matter to a further issue, and find repentance, a necessary preparation for the birth of Christ in our hearts. For so the Baptist's Message set down, Isai. xl. 3. 
Isa. xl. 3. Matth. iii 2.  Prepare the ways, etc. is here interpreted by the event, Matth. iii 2. Repent, for the Kingdom of God is at hand: as if this Harbinger had no other furniture and provision to bespeak in the heart that was to receive Christ, but only repentance for sins. I will not examine here the precedence of Repentance before Faith in Christ; though I might seasonably here state the question, and direct you to begin with John, and proceed to Christ; first repent, then fasten on Christ: only this for all, the promises of Salvation in Christ, are promised on condition of repentance, and amendment, they must be weary and heavy laden, who ever come to Christ, and expect rest, Matth. xi. 28. And therefore whosoever applies these benefits to himself, and thereby conceives Christ in his heart, must first resolve to undertake the condition required, to wit, Newness of life; which yet he will not be able to perform, till Christ be fully born, and dwell in him, by his enabling graces: for you may mark, that Christ and John being both about the same age, as appears by the story, Christ must needs be born before John's Preaching; so in the Soul there is supposed some kind of Incarnation of Christ, before repentance or newness of life; yet before Christ is born, or at least, come to his full stature and perfect growth in us; this Baptist's Sermon, that is, this repentance and resolution to amendment, must be presumed in our Souls. And so repentance is both a preparation to Christ's birth, and an effect of it: for so John preached, Repent for, etc. Matth iii 2. And so also in the same words Christ preaches, Repent, etc. Matth. iv. 17. And so these two together, John and Christ, repentance and Faith, though one began before the other was perfected; yet, I say, these two together in the fully regenerate man, Fulfil all righteousness, Matth. iii 15.  
In the seventh place, you may observe, that when Christ was born in Bethlehem, the whole Land was in an uproar. Herod the King was troubled, and all Jerusalem with him, Matth. two. 3. which whether we apply to the lesser city, the Soul of man, in which; or the adjoining people, amongst whom, Christ is spiritually born in any man; you shall for the most acknowledge the agreement: for the man himself, if he have been any inordinate sinner, then at the birth of Christ in him, all his natural, sinful faculties are much displeased, his reigning Herod sins, and all the Jerusalem of habituate lusts and Passions, are in great disorder, as knowing, that this new birth abodes their instant destruction; and then they cry oft in the voice of the Devil, Mark i 24. What have we to do with thee, Jesus, thou Son of God? Art thou come to torment and dispossess us before our time? If it be applied to the Neighbour Worldlings, which hear of this new convert; then are they also in an uproar, and consult how they shall deal with this turbulent spirit, which is made to upbraid our ways and reprove our thoughts, Wisd. two. 
Wisd. two.  which is like to bring down all their trading and consenage to a low ebb, like Diana's Silver-smith in the Acts, Chap. nineteen. 24. 
Acts nineteen. 24.  which made a solemn speech (and the Text says, there was a great stir) against Paul, because the attempt of his upstart doctrine, was like to undo the Shrinemakers: Sirs, ye know that by this craft we have our wealth. And no marvel, that in both these respects, there is a great uproar, seeing the spiritual birth of Christ, is most infinitely opposite to both, the common people of the World, and common affections of the Soul, two the most turbulent, tumultuous, wayward, violent Nations upon Earth.  
In the eighth and last place (because I will not tire you above the time which is allotted for the trial of your patience) you may observe the increase and growth of Christ, and that either in himself, in Wisdom and Stature, etc. Luke two. 52. or else in his troop and attendants, and that either of Angels to minister unto him, Matth. iv. 11. or of Disciples to follow and obey him; and then the harmony will still go currant. Christ in the regenerate man, is first conceived, then born, then by degrees of childhood and youth, grows at last to the measure of the stature of this fullness; and the Soul consequently, from strength to strength, from virtue to virtue, is increased to a perfect manhood in Christ Jesus. Then also, where Christ is thus born, he chooses and calls a Jury at least of Disciple-graces, to judge and fit upon thee, to give in evidence unto thy Spirit, That thou art the Son of God. Then is he also ministered unto, and furnished by the Angels with a perpetual supply, either to increase the lively, or to recover decayed graces. So that now Christ doth bestow a new life upon the man, and the regenerate soul becomes the daughter, as well as the Mother of Christ; she conceives Christ, and Christ her; she lives, and grows, and moves in Christ, and Christ in her. So that at last, she comes to that pitch, and height, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that St. Paul speaks of, Gal. two. 20. I live, yet not I, but Christ liveth in me; and the life which I live in the flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me.  
And do thou, O Holy Jesus, which hast loved us, and given thyself for us; love us still, and give thyself to us. Thou which hast been born in the World to save sinners, vouchsafe again, to be again Incarnate in our Souls, to regenerate and sanctify sinners. Thou which art the Theme of our present rejoicing, become our Author of perpetual, spiritual rejoicing; that our Souls may conceive and bring forth, and thou mayst conceive and regenerate our Souls; that we may dwell in Christ, and Christ in us: And from the Meditation of thy Mortal flesh here, we may be partakers with thee of thine Immortal glory hereafter.  
Thus have we briefly passed through these words, and in them first showed you the real agreement betwixt Matthew and Isaiah, in the point of Christ's Name, and from thence noted, that Jesus and Emmanuel, is in effect, all one; and that Christ's Incarnation brought Salvation into the World. Which being proved through Christ's several Incarnations, were applied to our direction; 1. To humble ourselves. 2. To express our thankfulness. 3. To observe our privileges. 4. To make ourselves capable and worthy receivers of this mercy. Then we came to the Incarnation itself, where we showed you the excellency of this Mystery, by the effects, which the expectation and foresight of it, wrought in the Fathers, the Prophets, the Heathens, the Devils; and then by way of Use, what an horrible sin it was, not to apply and employ this mercy to our Souls. Lastly, We came to another birth of Christ, besides that in the flesh, his Spiritual Incarnation in Man's Soul; which we compared with the former exactly in eight chief Circumstances; and so left all to God's Spirit, and your Meditations to work on.  
Now the God, etc.   

SERMON V.  LUKE IX. 55. 
You know not what spirit you are of.  
OF all Errors or Ignorances', there are none so worthy our pains to cure, or caution to prevent, as those that have influence on practice. The prime ingredient in the making up a wise man, saith Aristotle in his Metaphysics, is to be well advised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what doubts must first be made, what ignorances' earliest provided for: and there is not a more remarkable spring and principle of all the Scripture folly (that is wickedness) among men, than the beginning our Christian course unluckily, with some one, or more false infusions, which not only are very hardly ever corrected afterward, like the errors of the first concoction, that are never rectified in the second; but moreover have an inauspicious, poisonous propriety in them, turn all into nourishment of the prevailing humour: and then, as the injury of filching some of that corn that was delivered out for seed, hath a peculiar mark of aggravation upon it; is not to be measured in the garner, but in the field; not by the quantity of what was stolen, but of what it would probably have proved in the Harvest; so the damage that is consequent to this infelicity is never fully aggravated, but by putting into the Bill against it, all the Sins of the whole life, yea, and all the damnation that attends it.  
Of this kind, I must profess to believe the ignorance of 
* the  Gospel Spirit to be chief, an ignorance, that cannot choose, but have an influence on every public action of the life. So that as Padre P●●l● was designed an handsome office in the Senate of Venice, to sit by, and observe, and take care nequid contra pietat●m▪ so it were to be wished, that every man on whom the Name of Christ is called, had some assistant Angel, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be it conscience, be it the remembrance of what I now say unto him, to interpose in all, especially the visible undertake of the life, nequid contra spiritum Evangobi, that nothing be ventured on, but what is agreeable to the spirit of the Gospel. Even Disciples themselves may, it seems, run into great inconveniences for want of it; James and John did so in the Text; igno●● de 〈◊〉▪ fr● from Heaven on all that did not treat them so well as they expected; but Christ turned and reproved them, saying, You know not what spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what kind of spirit you are of; and that with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you Disciples, you Christians, You know not what spirit you are of.  
In the words it will be very natural to observe these three Particulars; 1. That there is a peculiar Spirit that Christians are of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 2. That some prime Christians do not know the kind of spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; even so James and John, You know not, etc. 3. That this ignorance is apt to betray Christians to unsafe, unjustifiable designs and actions: You that would have fire from Heaven, do it upon this one ignorance, You know not, etc.  
I begin first with the first of these, That there is a Peculiar Spirit that Christians are of: a spirit of the Gospel▪ and that must be considered here, not in an unlimited latitude, but 
‖ only  one as it is opposite to the Spirit of Elias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Wilt thou do as he did? It will then be necessary to show you the peculiarity of the Gospel Spirit by its opposition to that of Elias, which is manifold; for instance, first, Elias was the great assertor of Law▪ upon which ground Moses and he appear with our Saviour at his transfiguration: So that two things will be observable, which make a difference betwixt the Legal, and the Gospel Spirit: 1. That some Precepts of Christ now clearly (and with weight upon them) delivered by Christ, were, if in substance delivered at all; yet sure not so clearly, and at length, and intelligibly proposed under the Law. You have examples in the fifth of Matthew, in the opposition betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what was said by Moses to the Ancients, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ's sayings to his Disciples; which if they be interpreted of Moses Law, (as many of the particulars are evidently taken out of the Decalogue, Thou shalt not kill, commit adultery, perjury,) Christ's are then clearly superadditions unto Moses; or if they refer to the Pharisees glosses, (as some others of them possibly may do) then do those glosses of those Pharisees (who were none of the losest, nor ignorantest persons among them; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for their lives, the strictest; and they sit in Moses Chair, and whatever they teach, that do; for their learning most considerable) argue the Mosaic Precepts not to be so clear, and incapable of being misinterpreted; and so still Christ's were additions, if not of the substance, yet of light and lustre, and consequently, improvements of the obligation to obedience, in us Christians, who enjoy that light, and are precluded those excuses of ignorance that a Jew might be capable of: From whence I may sure conclude, that the Ego autem, of not retaliating, or revenging of injuries, (for that is sure the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render resist not evil) the strict precept of loving, and blessing, and praying for Enemies, and the like, is more clearly preceptive, and so more indispensably obligatory to us Christians, than ever it was to the Jews before. And there you have one part of the Spirit of the Gospel, in opposition to a first notion of the legal Spirit: And by it you may conclude, that what Christian soever can indulge himself the enjoyment of that hellish sensuality, that of revenge, or retributing of injuries; nay, that doth not practise that high piece of (but necessary, be it never so rare) perfection of overcoming evil with good; and so, heap those precious melting coals of love, of blessings, of prayers, those three species of sacred vestal fire, upon all Enemy's heads; Nescit qualis spiritus, He knows not what kind of spirit he is of.  
But there is another thing observable of the Law, and so of the Judaical Legal Spirit; to wit, as it concerned the planting the Israelites in Canaan, and that is the command of rooting out the nations; which was a particular case, upon God's sight of the filling up of the measure of the Amorites sins, and a judicial sentence of his proceeding upon them; not only revealed to those Israelites, but that with a peremptory command annexed to it, to hate, and kill, and eradicate some of those Nations. Which case, because it seldom or never falls out to agree in all circumstances, with the case of any other sinful people, cannot lawfully prescribe to the eradicating of any other (though in our opinion never so great) enemies of God, until it appear as demonstrably to us, as it did to those Israelites, that it was the will of God they should be so dealt with: and he that thinks it necessary to shed the blood of every enemy of God, whom his censorious faculty hath found guilty of that charge, that is all for the fire from Heaven, though it be upon the Samaritans, the not receivers of Christ; is but as the Rabbis call him sometimes, one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of bloods, in the plural number, and sons of fire; yea, and like the Disciples in my Text, Boanerges, sons of thunder, far enough from the soft temper that Christ left them; Ye know not what kind of spirit ye are of.  
In the next place, Elias Spirit was a Prophetic Spirit; whose dictates were not the issue of discourse and reason, but impulsions from Heaven. The Prophetic writings, were not, saith St. Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (I conceive in an agonistick sense) of their own starting, or incitation, as they were moved or prompted by themselves, but, as it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they were carried by the Holy Ghost; not, as they were led, but carried (when the Lord speaks, who can but prophesy?) And so likewise are the actions Prophetic; many things that are recorded to be done by Prophets in Scripture, they proceed from some peculiar incitations of God; I mean not from the ordinary, or extraordinary, general, or special direction, or influence of his grace, cooperating with the Word, as in the breast of every regenerate man, (for the Spirit of Sanctification, and the Spirit of Prophecy, are very distant things) but from the extraordinary revelation of God's Will, many times against the settled rule of duty, acted and animated not as a living creature, by a Soul, but moved as an outward impellent, a sphere by an intelligence, and that frequently into eccentrical and planetary motions; so that they were no further justifiable, than that prophetic calling to that particular enterprise will avow: Consequent to which is, that because the prophetic office was not beyond the Apostles time to continue constantly in the Church, any further, than to interpret, and superstruct upon what the Canon of the Scripture hath settled among Christians; (Christ and his Word in the New Testament, being that Bath-Col, which the Jews tell us, was alone to survive all the other ways of Prophecy:) he that shall now pretend to that Prophetic Spirit, to some Vision, to teach what the Word of God will not own; to some incitation, to do what the New Testament Law will not allow of, 
Pere Barnard. Copinger or Arthington.  he that with the late Friar in France, pretends to ecstatical revelations, with the Enthusiasts of the last age, and fanatics now with us, to ecstatical motions; that with Mahomet, pretends a dialogue with God, when he is in an Epileptic fi●, sets off the most ghastly diseases, I shall add, most horrid sins, by undertaking more particular acquaintance and commerce with the Spirit of God, a call from God's Providence, and extraordinary Commission from Heaven, for those things, which if the New Testament be Canonical, are evaporate from Hell; and so first leads captive silly women, (as Mahomet did his Wife) and then a whole Army of Janissaries into a War, to justify and propagate such delusions, and put all to death that will not be their Proselytes, is far enough from the Gospel Spirit that lies visible in the New Testament, (verbum vehiculum spiritûs, and the preaching of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and is not infused by dream or whisper, nor authorized by a melancholy, or fanatic fancy; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knows not what kind, etc.  
In the third place, Elias was the great 
* precedent  precedent and example of sharp unjudiciary procedure with Malefactors, which from the common ordinary awards on Criminals in that execution, 
‖ preceded  proceeded Trial, and the Malefactor suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without attending the formalities of Law.  
Of this kind, two Examples are by Mattathias cited, 1 Macab. two. one of Phinces, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that zealed a zeal, and in that, run through Zimri and Cozbi, and so (as the Captain once answered for the kill the drowsy Sentinel) reliquit quos invenit, found them in unclean embraces, and so left them: (And the variety of our interpretations in rendering of that passage in the Psalm, Then stood up Phinehas and prayed, in the Old, and then stood up Phinehas and executed judgement, in the New Translations, may perhaps give some account of that action of his, that upon Phinehas Prayer for God's direction what should be done in that matter, God raised up him in an extraordinary manner to execute judgement on those offenders.) And the other of Elias in the Text, and he with some addition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In zealing the zeal of the Law, called fire from Heaven upon those that were sent out from Ahazia, to bring him to him. And this fact of his (by God's answering his call, and the coming down of the fire upon them) was demonstrated to come from God also, as much as the prediction of the King's death, which was confirmed by this means.  
It may very probably be guest by Mattathias his words in that place, that there were no 
‖ precedents  precedents of the zelotick spirit in the Old Testament, but those two; for among all the Catalogue of examples mentioned to his sons, to inflame their zeal to the Law, he produceth no other; and 'tis observable, that though there be practices of this nature mentioned in the story of the New Testament, the stoning of St. Stephen, of St. Paul at Iconium, etc. yet all of them practised by the Jews, and not one that can seem to be blameless, but that of Christ (who sure had extraordinary power) upon the buyers and sellers in the Temple; upon which the Apostles remembered the Psamists' Prophecy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the zeal of God's house carried him to that act of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of indignation and punishment upon the transgressors. And what mischief was done among the Jews by those of that sect, in Josephus, that called themselves by that name of Zelots, and withal, took upon them to be the saviours and preservers of the City, but as it proved, the hastners and precipitators of the destruction of that Kingdom, by casting out, and killing the High-Priests first, and then the Nobles and chief men of the Nation, and so embasing, and intimidating, and dejecting the hearts of all the people, that all was at length given up to their fury, Josephus, and any of the learned that have conversed with the Jewish Writers will instruct the enquirer: And ever since, no very honourable notion had of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament; one of the fruits of the flesh, Gal. v. of the Wisdom that comes not from Heaven, Jam. iii and in the same, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bitter zeal, a gall that will embitter all that come near it. The short of it is, the putting any man to death, or inflicting other punishment upon any terms, but that of legal, perfectly legal process; is the importance of a zelotick Spirit; as I remember in Maimonides, him that curses God in the name of an Idol, 
De Idol. c. 2.  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that meet him, kill him, i. e. the zealots permitted, it seems, if not authorized to do so. And this is the Spirit of Elias, that is of all others, most evidently reprehended and renounced by Christ. The Samaritans, no very sacred persons, added to their habitual constant guilts, at that time to deny common civility of entertainment to Christ himself; and the Disciples asked whether they might not do what Elias had done, call for fire from Heaven upon them in that case; and Christ tells them, that the Gospel-Spirit was of another complexion from that of Elias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turned to them as he did to Peter, when he said, Get thee behind me Satan; as to so many fiery Satanical-spirited men, and checked them for that their furious zeal, with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The lest I can conclude from hence is this, that they that put any to death, by any but perfectly legal process; that draw the sword upon any, but by the supreme Magistrates command, are far enough from the Gospel-Spirit, whatever 
* precedent  precedent they can produce to countenance them: And so if they be really, what they pretend, Christians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are in a prodigious mistake, or ignorance; They know not what Spirit they are of.  
Yet farther it is observable of Elias, that he did execrate and curse, call for judgements from Heaven upon men's persons; and that temper of mind in the parallel, you may distribute into two sorts; First, in passing judgements upon men's future estates, the censorious reprobating Spirit, which though we find it not in Elias at this time, yet is a consequent of the Prophetic Office, and part of the burden received from the Lord, and laid upon those guilty persons, concerning whom it hath pleased Almighty God to reveal that secret of his Cabinet; but then this rigour cannot, without sin, be pretended to by any else; for in the blackest instances, charity believes all things, and hopes all things, and even in this sense, covers the multitudes of sins. Now this so culpable 
‖ and  an insolent humour, rashly to pass a condemning sentence, was discernible in the Pharisees, (this Publican, whose profession and trade is forbidden by that Law, and this people that know not that Law, is cursed) so likewise in the Montanists, (nos spirituales, and all others animales and Psychici) so in the Romanists (who condemn all but themselves) and in all those generally whose pride and malice conjoined, (most directly contrary to the Gospel-Spirit of humility and charity) doth (prepare them one, and the other) inflame them to triumph, and glut themselves in this spiritual assassinacy, this deepest dye of blood, the murdering of Souls; which because they cannot do it really, they endeavour in effigy, anathematise, and slaughter them here in this other Calvary, the place for the crucifying of reputations, turning them out of the Communion of their charity, though not of bliss; and I am confident, reject many whom the Angels entertain more hospitably. Another part of this cursing Spirit there is, more peculiarly Elias', that of praying (and so calling) for curses on men's persons; and that being upon the enemies of God, and those appearing to Elias a Prophet to be such, might be then lawful to him, and others like him, David perhaps, etc. in the Old Testament, but is wholly disliked and renounced by Christ under this state of higher Discipline, to which Christians are designed by him in the New. I say, not only for that which concerns our own enemies, for that is clear, When thine enemy hungreth, feed him; and somewhat like that in the Old Testament, When thine enemy's Ox, etc. But I extend it even to the enemies of God himself, and that I need not do upon other evidence than is afforded from the Text; the Samaritans were enemy of Christ himself, and were barbarous and inhuman to his person, and they must not be cursed by Disciples. And he that can now curse even wicked men, who are more distantly the enemies of God, can call for (I say not, discomfiture upon their devices, for that is charity to them, to keep them from being such unhappy Creatures as they would be, contrivers of so much mischief to the world; but) Plagues and Ruin upon their persons, (which is absolutely the voice of Revenge, that sulphur-vapor of Hell) he that delighteth in the misery of any part of God's Image (and so usurps upon that wretched quality, of which we had thought, the Devil had gotten the Monopoly (that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joying in the Brother's misery) but now see with horror, is got loose out of that Pit to rave among us;) he that would mischief, if it were in his power, and, now it is not, by unprofitable wishes of execration, shows his good will toward it, is quite contrary to the Gospel-spirit, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he knows not, etc.  
Lastly, Elias was not only rapt to Heaven, but moved on Earth in a Fiery Chariot, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Author of the Book of Maccabees; his zeal had fire and fire again (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excessive fervency) and agreeable to his temper is his appetite; he desires nothing but fire upon his adversaries, calls for fire, and fire, and fire, as you may see it in the story: And the Gospel-Spirit is directly contrary to this, an allaying, quenching spirit, a gentle lambent flame, that sits on the Apostles heads to enlighten and adorn; by its vital warmth, expelling partial hectic heats, and burning Feverish distempers, that spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the Gospel; and putting in the place, a cool, sedute, and equable temper, to have peace with all men, and chiefly with ourselves▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (an admirable phrase in St. Paul) to use as much diligence to restore the Earth to peace again, as all the wind, or air, or perhaps fire in its bowels (I mean, ambitious, contentious men) do, to set it a shaking; and he that will not contribute his utmost to quench those flames; that will not joyfully do any thing, that may not directly, or by consequence include sin, toward the extinguishing a fire thus miserably gotten into the veins and bowels of a calamitous Kingdom, is far enough from the Gospel-Spirit, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he knows not, etc.  
I shall not clearly give you the Gospel-Spirit, unless I proceed from its opposition to Elias his act, to that other, the opposition to the motion of those Disciples, considered in the particular circumstances. The case stood thus, Christ was going up to Jerusalem, thereupon the Samaritans receive him not; the Disciples will have fire from Heaven upon those Samaritans. Jerusalem was at that time, the only proper place of God's worship, and may note to us as an emblem, the true established Protestant Religion of this Kingdom: The Samaritans were great enemies to this, enemies to Jerusalem; being, first, Heretics in Religion, took in the Assyrian Idols into the worship of the true God; they feared the Lord, and served their own gods, as it is in the story, and continued their wont when they turned Christians, make up the first sort of Heretics in Epiphanius his Catalogue. Secondly, They were Schismatics in an eminent manner, set up a new separation by themselves, on Mount Gerizim: And farther yet, in the third place, pretended to the only purity and antiquity, they lived where Jacob once lived; and therefore, though Assyrians by extraction, they boast they are Jacob's seed; and pretend more antiquity for that Schism of theirs, because Jacob once worshipped in that Mountain, than they think can be showed for the Temple at Jerusalem, which was but in Solomon's time, of a later structure: Just as they which pretended, though never so falsely, that they were of Christ, have still despised and separated from all others as novelists, which walked in the Apostles steps and practices; and so, Samaritans under guilts enough: First, Haters of Jerusalem; Secondly, Heretics; Thirdly, Separatists; Fourthly, Pretenders (though without all reason) to the first antiquity, and so arrogant Hypocrites too: And fifthly, beyond all, prodigious, but still confident Disputers; and yet, sixthly, one higher step than all these, Contemners and haters of all, even of Christ himself, on this only quarrel, because he was a friend to Jerusalem, and looked as if he were a going thither, as if he had some favour to the established Religion of the Land. I wish this passage did not hitherto parallel itself; but seeing it doth too illustriously to be denied, or disguised, I shall imagine that that which follows, may do so too.  
All this together, was temptation to two honest Disciples, to think fire from Heaven a but reasonable reward for such Samaritans; and having flesh and blood about them, compounded with Piety, You will not much wonder at them, that they were wrought on by the temptation; and yet this very thought of theirs, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is presently checked by Christ, as being against the Gospel-spirit; you know not what spirit you are of. Haters of the Church, Heretics, Schismatics, Hypocrites, Irrational Pretenders, Enemies, Contumelious, even to Christ himself, must not presently be assigned the Devil's portion, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be yet capable of some mercy, some humanity, not instantly devoted to be sacrifices to our fury. The Gospel-spirit will have thoughts of peace, of reconciliableness toward them. And let me beseech God first, and then you, Right Honourable; God that he endue and inspire your hearts with this piece of the Gospel-spirit, so seasonable to your present consultations: And you, that you would not reject my Prayers to God, but open your hearts to receive the return of them, and not imitate, even the Disciples of Christ, in that they are Boanerges; but stay till the cool of the day, till you have them in a calmer temper, when Christ's Word and Doctrine hath stilled those billows, as once he did the other tempestuous Element. It was 
‖ Antoniu●.  Antonius his way to be revenged on his enemies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to imitate them, whatever he did. And this was but an Essay or obscure shadow of the Christian Magnanimity, that goes for poverty of spirit in the World, but proceeding from the right principle of unshaken patience, of constant, unmovable meekness, of design to be like our Royal Master-sufferer. (Father forgive them that crucify me, and go and preach the doctrine of the Kingdom to them, after they have crucified me. And you know all, we Ministers ever since are but Ambassadors of Christ, to ingrate, crucifying enemies, Praying them in Christ's name and stead, that they would be reconciled, that they that have done the wrong, will vouchsafe to be friends.) What is it, but that eminent piece of Gospel-spirit, which they that can be persuaded to part with, for all the sweetness that thirst of Revenge can promise or pretend to bring in unto them, are unhappily ignorant of the richest Jewel, that ever came within their reach; They know not, etc.  
I have as yet given you the Gospel-spirit, in one colour or notion; that of its opposition to Elias first, and then to the Boanerges. It will be necessary to add somewhat of the Positive consideration of it, though that must be fetched from other Scriptures. And this will be but necessary to this Text, because, that which is here mentioned, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit in the extent, not only that one part of it that respected the present action; where (though any one eminent defect, that particularly wherein those Disciples offended, were destructive to the Gospel-spirit, Malum ex quolibet defectu, yet) all the several branches of it, are required to integrate or make up the Gospel-spirit, Bonum ex essentiâ integra. And what these branches are, I cannot better direct you, than by putting you in mind of these few severals. First, Christ's badge or cognizance, By this shall all men know, that you are my Disciples, if you love one another: Not if one opinion 
* Nazar. Sosp. , but of love. Add, Nunquam laeti sitis, etc. as Jews rend Garments at Blasphemy; so we at uncharitableness. Secondly, Christ's legacy, Peace I leave with you, my peace I give unto you. Thirdly, Christ's copy, Learn of me; what's beyond all his other perfections, I am meek. Fourthly, The Nature of that Wisdom which cometh from above, Jam. iii First pure, then peaceable. Fifthly, The quality of the fruits of the Spirit, in St. Paul, Gal. v. Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, etc. Sixthly, The gallantry of meekness in St. Peter, Ornament of a meek and quiet spirit. Seventhly, Titus' charge; that all Christians are to be put in mind of, Tit. iii 1. To be subject to Principalities, to obey Magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no fighters, but gentle, showing all meekness to all men. Things, that it seems, nothing but Christianity could infuse; For we ourselves were sometimes fools, disobedient, etc. But after the kindness and love of God our Saviour appeared, then, room for this Spirit.  
I cannot give you a readier Landscape to present them all to your view together, than that excellent Sermon of Christ upon the Mount, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Chrysostom calls it, That top-pitch of Divine Philosophy, worthy to be imprinted in every man's heart; and of which, he that hath not been a pondering student, and resolved to regulate his practice by it, as much as his Faith by the Apostles Creed; yea, and to lay down his life a Martyr of that Doctrine, though he hath all Faith, I cannot promise myself much of his Christianity. If you will have the Brachygraphy of that, the Manual picture that may be sure, either in words or sense, never to depart from your bosom, but remain your constant Phylactery or Preservative, from the danger of all ungospel spirits, then take the Beatitudes in the front of it: And among them (that I may, if it be possible, bring the whole Iliads into a Nutshell) those that import immediately our duty towards men; for in that the Gospel-spirit especially consists, increasing our love to Brethren; whose flesh Christ now assumed, and in whose interests he hath a most immediate concern. And if you mark, in the Chapter following, all the improvements mentioned, except only that of swearing, belong to the commands of the Second Table. And then, the integral parts of this Gospel-spirit, will be these four constantly, Humility, meekness, mercifulness, peaceableness, and if need be, suffering too: Every of these four brought in to us, with a chequer or lay of duty towards God, of mourning betwixt humility and meekness, hungering and thirsting after Righteousness, betwixt meekness, and mercifulness; purity of heart betwixt mercifulness, and peaceableness, and persecution, and reproaches, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every. Rabshakeh Topick of railing Rhetoric vomited out upon us (Blessed persecution, blessed reproaches, when our holding to Christ, is that which brings them all upon us) the consummation and crown of all.  
Having but named you these severals, Humility, meekness, mercifulness, peaceableness, and if need be, patience of all stripes, both of hand and tongue; the sparkling gems in this Jewel, blessed ingredients in this Gospel-spirit, you will certainly resolve it full time for me to descend to my second particular, at first proposed, That some Disciples there were, some prime Professors do not know the kind of that spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, You know not what kind of spirit you are of.  
James and John, it appears, were such Disciples, and that, after they had been for some competent time followers and auditors of his Sermons; so far an easier thing it is, to leave their worldly condition, and follow Christ, than to leave their carnal prejudices and ignorances', and obey him; especially those that had such hold in their passions; (as revenge, they say, is the pleasing piece of carnality in the heap;) cheaper to hear his Gospel-Sermons, than to practise them. And you will less wonder at these two, when you see that St. Peter himself, after a longer space of proficiency, in that school, even at the time of Christ's attachment, had not yet put off that ignorance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Fathers, Peter was of an hot Constitution, and Christ's Doctrine had not yet got down deep enough into his heart, to allay or cool him: Nondum concipiens in se Evangelicam patientiam illam traditam sibi à Christo, etc. saith Origen; that Gospel-patience and peaceableness that Christ had commended to him, he had not, it seems, yet received into an honest heart, & so he makes no scruple to cut off Malchus' ear, when he was provoked to it. I have heard of a Friar, that could confess that Malchus signified a King, and yet after made no scruple to acknowledge him in that notion, to be the High-Priests Servant; And secondly, to justify St. Peter's act, and avoid Christ's reprehension, by saying that he was chid, not for doing so much, but for doing no more; not for cutting off his Ear, but for not directing the blow better, to the cutting off his Head: And how far this friar's barbarous Divinity hath been justified of late by the Writings of some, (who will yet persuade us, that Christ did not reprehend St. Peter for that act) and by the actions of others, I have little joy to represent unto you; God knows, I love not to widen breaches; only I am sure, the Fathers are clear; that though formerly St. Peter were ignorant, 
Theoph. in Matt. 26.  and from that ignorance and zeal together, ran into that fury, yet Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desirous to tune him to that sweet harmoniacal Gospel temper, tells him he must not use the sword, (he having no Commission, especially against those that have it, though they use it never so ill) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it were to avenge even God himself. And having given you these proofs of this ignorance in three Disciples, I think 'tis possible I might extend it to the rest of them, that they were in this particular ignorant too, (as it seems they were in many other things) till the Holy Ghost came according to promise, to teach them all things, and to bring to their remembrance, (to thaw their memories, that the words of Christ's, like the voice in Plutarch that had been frozen, might at length become audible; or as Plato's Precepts were learned by his Scholars, when they were young, but never understood till they were Men of full age, and tamer passions:) I say, to bring to their remembrance whatsoever Christ had in Person said unto them. And I wish to God, it were uncharitable to charge this ignorance still upon Disciples, after so many solemn Embassies of the Holy Ghost unto us, to teach us, and remember us of this Duty. Nay, I wish, that now after he hath varied the way of appearing, after he hath sat upon us in somewhat a more direful shape, not of a Dove, but Vultur (tearing even the flesh from us, on purpose, that when we have less of that carnal Principle left, there might be some heed taken to this Gospel-Spirit) there were yet some proficiency observable among us, some heave of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that hath so long been a working in the World; I am confident, there were no such way of designing a prosperous, flourishing, durable Kingdom, as to found its policy upon Gospel-Principles, and maintain it by the Gospel-Spirit. I have authority to think, that was the meaning of that Prophecy of Christ's turning swords into ploughshares, not that he should actually bring peace, he tells you, that it would prove quite contrary; but because the fabric of the Gospel is such, that would all men live by it, all wars and disquiets would be banished out of the World. It was a madness in Machiavelli to think otherwise, and yet the unhappiness of the World, that Sir Thomas Moor's Book that designed it thus, should be then called Utopia, and that title to this hour remain perfect Prophecy, no place to be found where this Dove may rest her foot, where this Gospel-Spirit can find reception. No not among Disciples themselves, those that profess to adventure their lives to set up Christ's Kingdom in its purity; none so void of this knowledge, as they. Whether we mean a speculative or practical knowledge of it, few arrived to that height or vacancy of considering whether there be such a Spirit, or no. Some so in love with nature, that old Pelagian Idol, resolve that sufficient to bring them to Heaven, if they but allow their brethren what they can claim by that grand Character, love of Friends, those of the same persuasion, those that have obliged them; they have Nature's leave, and so are resolved to have Christ's, to hate, pursue to death whom they can fancy their Enemies. And I wish, some were but thus of Agrippa's Religion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so near being Christians, as nature itself would advance them, that gratitude, honour to Parents, natural affection, were not become malignant qualities, disclaimed as conscientiously, as obedience and justice, and honouring of betters. Others again so devouted to Moses' Law▪ the Old Testament Spirit, that whatever they find practised there, they have sufficient authority to transcribe. And 'tis observable, that they which think themselves little concerned in Old Testament Duties, (which have a long time passed for unregenerate morality, that faith hath perfectly out-dated) are yet zealous Assertors of the Old Testament Spirit, all their pleas for the present resistance fetched from them, yea, and confessed by some, that this liberty was hidden by God in the first ages of the Christian Church, but now revealed we cannot hear where, yet, but in the Old Testament, and from thence a whole CIX. Psalms full of Curses against God's Enemies and theirs, (and generally those pass for synonymous terms) the special devotion they are exercised in; and if ever they come within their reach, no more mercy for them, than for so many of the seven nations, in rooting out of which, a great part of their) Religion consists. I wish there were not another Prodigy also abroad under the name of the Old Testament Spirit, the opinion of the necessity of Sacrifice, real bloody Sacrifice, (even such as was but seldom heard of among Indians, and Scythians themselves) such Sacrifices, of which the Cannibal Cyclops Feasts may seem to have been but attendants, (furnished with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that come from such savage Altars) sacrificing of Men, of Christians, of Protestants, as good as any in the World, to expiate for the blood shed by Papists in Queen Mary's days; and some Prophet's ready to avow, that without such Sacrifice, there is no remission, no averting of judgements from the Land. What is this, but like the Pharisees, To build and garnish the Sepulchers of the Prophets, and say, That if they had lived in their Father's days, they would never have partaken of the blood of the Prophets, and yet go on to fill up the measure of their Fathers? the very men to whom Christ directs thee, O Jerusalem, Jerusalem, thou that killest, in the present tense; a happy turn, if but the Progeny of those Murderers, and what can then remain, but the, Behold, your house is left unto you desolate, irreversible destruction upon the Land. A third sort there is again, that have so confined the Gospel to Promises, and a fourth so persuaded that the Vnum necessarium is to be of right persuasions in Religion; i. e. of those that every such man is of, (for he that did not think his own the truest, would sure be of them no longer) that betwixt those two popular deceits, that of the Fiduciary, and this of the Solisidian, the Gospel-spirit, is not conceived to consist in doing any thing; and so still, those practical Graces, Humility, Meekness, Mercifulness, Peaceableness, and Christian Patience, are very handsomely superseded; that one Moses's Rod, called Faith, is turned Serpent, and hath devoured all these for rods of the Magicians; and so still you see men sufficiently armed and fortified against the Gospel-spirit. All that is now left us, is not to exhort, but weep in secret, not to dispute, but pray for it, that God will at last give us eyes to discern this treasure put into our hands by Christ, which would yet like a whole Navy and Fleet of Plate, be able to recover the fortune and reputation of this bankrupt Island, fix this floating Delos, to restore this broken shipwrakt Vessel to harbour and safety, this whole Kingdom to peace again. Peace! seasonable, instant peace, the only remedy on earth to keep this whole Land from being perfect Vastation, perfect afric, of nothing but wild and Monster; and the Gospel-spirit, that Christ came to preach, and exemplify, and plant among men, the only way imaginable to restore that peace. Lord, that it might at length break forth among us! the want of it, is certainly the Author of all the miseries we suffer under; and that brings me to the third and last particular, That this ignorance of the Gospel-spirit, is apt to betray Christians to unsafe, unjustifiable erterprises: You that would have fire from Heaven, do it upon this one ignorance, You know not, etc.  
It were too sad, and too long a task, to trace every of our evils home to the original; every of the fiends amongst us, to the mansion in the place of darkness, peculiar to it: If I should, it would be found too true, what Du Plesse is affirmed to have said to Languet, as the reason why he would not write the story of the Civil Wars of France, That if he were careful to observe the causes, and honest to report them, he must Hound the Fox to a Kennel, which it was not willing to acknowledge; drive such an action to the Brothel-house, that came speciously and pretendedly out of a Church: find that to be in truth, the animosity of a Rival, that took upon it to be the quarrel for Religion; or as in Polybius oft, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a thing very distant from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the colour from the cause.  
In the mean, it will not be a peculiar mark of odium on the imbroilers of this present State and Church, to lay it at their doors, which I am confident never failed to own the like effects in all other Christian States, the Ignorance (i. e. in the Scripture phrase, Not Practising) of those Christian Rules which the Gospel-spirit presents us with.  
I might tyre you but with the names of those effects that flow constantly from this Ignorance; such are, usurping the Power that belongs not to us, which Humility would certainly disclaim; such, resisting the Powers under which we are placed by God, to which Meekness would never be provoked; such, the judging and censuring men's thoughts and intentions any further than their actions enforce, most unreconcilable with the forgiving part of mercifulness; such, the doing any kind of evil, that the greatest or publickest good may come, designing of Rapine or Blood to the sanctifiedst end, which St. Paul and Peaceableness would never endure; such Impatience of the Cross, shaking a Kingdom to get it off from our own shoulders, and put it on other men, diametrally opposite to the suffering and patience of a Christian.  
To retire from this Common, to the Enclosure, and to go no farther than the Texts suggests to me, To call fire from Heaven upon Samaritans, is here acknowledged the effect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the want of knowledge, or consideration of the quality of their spirit.  
And what may that signify to us? Why, fire you know is the emblem of a Civil War, which is called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a combustion, or, being farther broken out into flames, a conflagration; and I conceive should be so rendered in that place of St. Peter, where we read the Fiery Trial.  
Now fire, you know, belongs most naturally to Hell; and therefore when the fire and brimstone came down upon Sedom, the fancy of the Fathers calls it Gehennam de Coelo: and so generally the Civil Fire, the Combustion in a State, its original is from thence too; part of that wisdom that is not from above. These Tares so apt for burning, are sowed by Satan, the Enemy-man. From whence come Wars and strive among you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wars of all sizes, are they not from your lusts, that war in your flesh? saith St. James. The lusts from the Flesh, but the War from Hell, the Devil, the Spiritus sufflans that sets them a warring. Believe it, they would not be able to do it in this manner, prove such fiery boutefeus, if they were not inflamed from beneath, if they were not set on fire by Hell. And therefore to call fire from Heaven, to entitle God or Heaven to that fire, is to do both of them great injury; nay, though it be on Samaritans, that are not so friendly to Christ as might be expected: and so, to call fire from Heaven upon Samaritans, is (by accommodation at least) to pretend God, or Heaven, or Religion, for the cause of War, which of all things hath lest to do it, if the Gospel-spirit may have leave to be considered. Indeed, very few kinds of War there are, that will be justified by Gospel-principles. It was truly said, (though by a rough Soldier) That if the Lord of Hosts were permitted to sit in the Council of War, there would soon be a cessation of Arms, and disbanding of Armies: Though that all War is not unlawful, will appear by John Baptists address to the Soldiers, who gave rides to regulate their Militia, but did not disband them; and the example of the Convert Centurion, a Centurion still after his Conversion: Where yet this still remains as an infallible resolution, that Wars are to be used like the Regia Medicamenta, never but when the Physician sees there is no other means available; never upon the wantonness of the Patient, but command of the Physician, and never but when peace appears to be impossible; for if it be possible, the precept is of force, F●llow peace with all men. And then to shed the blood of Christians, when blood may be spared, what an hideous thing it is, you may guests by that Emperor, that having beheaded a Christian, was by the sight of a fishes head that came to his Table so astonished, phansying, that it was the head of that slaughtered Christian gaping on him, that he scarce recovered to his wits; or of that poor penitent David in his pathetic expression, Deliver me from blood guiltiness, O Lord: a wonderful deliverance, it seems, to get clear from that▪ And what an Ocean of fishes heads, may appear one day gaping on some Men, I have no joy to tell; Deliver us from bloodguiltiness, O God.  
I have done with my third particular also, and have now no more to importune you with, but my requests to you, and to Heaven for you, that the time passed of all our lives, be sufficient to 〈◊〉 spent in the will of the Gentiles, after the dictates of that Heathen spirit, the natural or Jewish principles: that you be content at length to go up to the Mount with Christ, and be auditors of his Sermon; to that other Mount with the same Christ, and be transfigured after him to that spirit of humility, spirit of meekness, spirit of all kind of mercifulness; that peaceable, patient spirit, which will give you a comfortable passage through this valley of Anchor here; yea, though it prove a Red Sea of Blood; and will fit you for a Crown, that true Olympic Olive Crown; the peaceable fruit● of righteousness, an eternal weight of glory hereafter. Which God of his infinite mercy grant, through the merit and promise of his Son.  
To whom with the Father, etc.   

SERMON VI.  EZEK. XVIII. 31. 
For why will you die?  
SINCE the Devil was turned out of Heaven, all his care and counsels have been employed to keep us from coming thither; and finding Gods love very forward and increasing toward us, he hath set us upon all ways of enmity and opposition against him. The first warlike exploit he put us upon, was the building of Babel, when man having fortified himself, and the arm of flesh grown stout, began to reproach and challenge, and even assault the God of Heaven. But the success of that boldness cost so dear, that we have ever since been discouraged from such open proud attempts. Our malice and despite hath kept in somewhat more close and secretly, hath retired and settled in the Soul; the inward man hath ever since erected its Babel; proud and high imaginations out-bidding Heaven and God. These were a long while forged in the Brain, when instead of the acknowledgement of one true God, all Monsters of Atheism filled the understanding, sometimes with a multitude and shoal of gods; sometimes deprived it quite, and left it utterly void of any: But now at last, the Devil and all the Atheism in the World, being at last exorcised and banished out of the Brain, by the evidence and power of truth, hath like the Legion, Luke viij. which being cast out of the man, had leave to enter the Swine, fixed violently, and taken possession, and entrenched itself in the brutish bestial part, the Affections. All the swellings, and tumours, and ulcers, that ever showed themselves in any portion of the circumference, are now retired into the centre: All the Atheism or Heresy that ever soared or floated in the Brain, or surface of the Soul, is now sunk into the heart; and there the Devil is seated at ease, there to set up and fortify, and contemn God for ever. So that in brief, the issue of all, is this, there is an infinite opposition and thwarting, a professed combat and bandying of forces betwixt the will of Man, and the Will of God; God doing, in a kind, his best on one side, and Man on the other: God wonderfully willing and desirous that we should live; man most perversely wilful to his own destruction.  
This is a truth of a most dismal importance, that concerns you to be instructed in, and will not be more powerfully enforced on you from any place of Scripture, than the Text which I have read to you, Why will ye die? It is God speaks it, and with an infinite emphasis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to note his passion and affectionateness in desiring our good, and willing that we should live. And then secondly, Why will you die? Man's resoluteness and stubborn wretchlesness towards his own ruin, rushing or tumbling as in a precipice violently to Hell, like the swine, which formerly our Wills were resembled to, Luke viij. 33. 
Luke viij. 33.  running full speed down a steep place into the Lake. And these are like to prove the parts of my ensuing discourse; First, God's willingness that we should be saved; Secondly, Man's wilfulness toward his own damnation. And of these plainly to your hearts, not your ears; not so much to advance your knowledge, which though it could be raised to the tallest pitch, might yet possibly bear 
‖ you  thee company to Hell: but rather to increase your zeal, to work some one good inclination in you, to persuade you to be content to suffer yourselves to be saved; to be but so tame, as to be taken by Heaven, that now even besieges you. And with my affectionate Prayers for success to this design, I will presume of your ears and patience, and begin first with the first, God's willingness that we should live, Why will ye die?  
Amongst all other prejudices and misconceits that our fancy can entertain of God, I conceive not any so frequent or injurious to his Attributes, as to imagine him to deal double with Mankind in his Word; seriously to will one thing, and to make show of another; to deliver himself in one phrase, and reserve himself in another. It were an unnecessary, officious undertaking to go about to be God's Advocate, to apologise for him, to vindicate his actions, or in Job's phrase, to accept the person of God. Our proceedings will be more Christian, if we take for a ground or principle, that scorns to be beholding to an Artist for a proof, that every word of God is an argument of his Will; every action an interpreter of his Word. So that howsoever he reveals himself, either in his Scripture, or his Works, so certainly he wisheth and intends to us in his secret Counsels. Every protestation of his love, every indignation at our stubbornness, every mercy conferred on us, and that not insidiously, but with an intent to do us good, are but ways and methods to express his Will: are but rays, and emissions, and gleams of that eternal Love, which he exhibits to the World. Now there is no way to demonstrate this willingness of God that we should live, à priori, or by any thing either in God or us, preexistent as the cause of it, unless it be his love, which yet is rather its genus than its cause, somewhat of larger extent, though otherwise co-incident with it. The more vulgar powerful convincing way, is to enforce it to your hearts by its effects, and those divers and familiar: some few of which we will insist on.  
And first, and principally, the sending of his Son; 1 John iv. 9. 
1 John. iv 9  In this was manifest the love of God toward us, because that God sent his only begotten Son into the World, that we might live through him. Mark God's love to us in sending his Son, that we might live through him; his love, the cause of this Mission; this Mission the manifestation and argument of that love; and that we live, the end of both. Had God been any way inclined to rigour or severity, there had needed no great skill, no artificial contrivance for a fair plausible execution of it; It had been but passing us by, the taking no notice of us, the leaving of us in our blood, Ezek. xuj. 
Ezek. xuj.  and then, Hell had presently opened its mouth upon us. We were all cast out in the open field, to the loathing of our persons, in the day that we were born, Ezek. xuj. 5. 
Verse 5. Eccles. xiv. 12.  ready for all the Vultures infernal to fix on; that hideous Old Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eccles. xiv. 12. The Testament of Hell, or in the mercifulest construction, the Covenant of Grace had passed on us, naturally then (what infidelity now makes us) condemned already; our damnation sealed to us with our life, born to no other inheritance, but Hell: as if the Devil had out of policy fallen before Adam, or rather descended, and that in post, like lightning, Luke x. 18. 
Luke x. 18.  lest if his journey from Heaven, had been to have been performed after, some other Creature should have intercepted him of his prey. But God's Bowels were enlarged above the size, wider than either the covetous gates of Hell, or that horrid yawning head that is all mouth. 'Twas not within the Devil's skill to fear, or suspect what a way of mercy and deliverance God had found out for us. Somewhat he understood by the event, the decay of his Prophetic Arts, becoming now his Oracle; and even his silence growing vocal to him: But all this could not declare the Mystery at large; when Christ was born, he would have been rid of him betimes, musters all his forces, Pharisees and People, Herod's and pilate's, Rome and Jerusalem, and all the friends he had in the World, to make away with him; and yet when he was just come to the p●sh, to the consummation of his Plot, he was afraid to act it; as in the Epistle ascribed to Ignatius the Martyr, and directed to the Philippians, 
Ep. ad Phil.  'tis observed, that whilst he was at a pretty distance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Devil hastened the structure of Christ's Cross, as much as he could; set Judas and all the Artificers of Hell about the work; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but when all was even ready, Christ for the Cross, and the Cross for Christ, than he began to put i● demurs; shows Judas an Halter, frights Pilar's Wife in a dream, she could not sleep in 〈…〉; and in sum, uses all means possible to prevent Christ's Crucifixion. Yet this, saith Ignatius, not out of any repentance, or regret of Conscience, but only being started with the foresight of his own ruin by this means: Christ's suffering being in effect the destruction of his Kingdom, his death ou● Triumph over Hell, and his Cross our Trophy. By this you may discern what a miracle of God's love was this giving of his Son; the conceiving of which, was above the Devil's reach, and wherein he was providentially engaged, and (if we may so speak) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carried blindfold by God, to be an Instrument of his own ruin, and in a kind, be a Co-worker of our Salvation. Not to enlarge or expatiate upon Circumstances; Man being thus involved in a necessity of damnation, and no remedy within the sphere, either of his power or conceit, left to rescue him; (nay, as some have been so hold to say, that God himself had no other means, besides this, in his Storehouse of miracles, to save us, without entrenching on some one of his Attributes) for God then to find out a course that we could never prompt him to, being solicited to it by nothing in us, but our sins and misery, and without any interposition, any further consultation or demur, to part with a piece of himself, to redeem us; Brachium Domini, The Arm of the Lord, as Isaiah calls our Saviour, Isa. liii. 
Isa. liii.  Nay, to send down his very Bowels amongst us, to witness his compassion; to satisfy for us by his own death, and attach himself for our liberty; to undergo such hard conditions, rather than be forced to a cheap severity; and, that he might appear to love his Enemies, to hate his Son: In brief, to fulfil the work without any aid required from us, and make Salvation ready to our hands, as Manna is called in the sixth of Wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bread baked, and sent down ready from Heaven, Wisd. xuj. 20. to drop it in our mouths, and exact nothing of us, but to accept of it: this is an act of love and singleness, that all the malice we carry about us, knows not how to suspect: so far from possibility of a treacherous intent, or double dealing, that if I were an Heathen, nay a Devil, I would bestow no other appellation on the Christians God, than what the Author of the Book of Wisdom doth so often, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the friend, or the lover of Souls. But this is a vulgar, though precious subject, and therefore I shall no longer insist on it. Only before I leave it, would I could see the effect of it expressed in our Souls, as well as acknowledged in our looks; your hearts ravished as thoroughly as your brains convinced; your breasts as open to value and receive this superlative mercy, as your tongues to confess it; then could I triumph over Hell and death, and scoff them out of countenance; then should the Devil be reduced to his old pittance, confined to an empty corner of the World; and suffer as much by the solitariness, as darkness of his abode; all his engines and arts of torment should be busied upon himself, and his whole exercise to curse Christ for ever, that hath thus deprived him of Associates. But alas! we are too solicitous in the Devil's behalf, careful to furnish him with Companions, to keep him warm in the midst of fire; 'tis to be feared, we shall at last thrust him out of his Inheritance. 'Tis a probable argument that God desires our Salvation, because that Hell, wheresoever it is, (whether at the Centre of the Earth, or Concave of the Moon) must needs be far less than Heaven; and that makes us so besiege the gate, as if we feared we should find no room there. We begin our journey betimes, lest we should be forestalled, and had rather venture a throng or crowd in Hell, than to expect that glorious liberty of the Sons of God. 'Tis to be feared, that at the day of Judgement, when each Body comes to accompany its Soul in torment, Hell must be let out, and enlarge its territories, to receive its Guests. Beloved, there is not a Creature here that hath reason to doubt, but Christ was sent to die for him, and by that death hath purchased his right to life. Only do but come in, do but suffer yourselves to live, and Christ to have died; do not uncrucifie Christ, by crucifying him again by your unbelief; do not disclaim the Salvation, that even claims right and title to you; and then, the Angels shall be as full of joy to see you in Heaven, as God is willing, nay, desirous to bring you thither; and Christ as ready to bestow that Inheritance upon you at his second coming, as at his first to purchase it. Nothing but Infidelity restrains Christ's sufferings, and confines them to a few. Were but this one Devil cast out of the World, I should be strait of origen's Religion, and preach unto you Universal Catholic Salvation.  
A second Argument of God's good meaning towards us, of his willingness that we should live, is the calling of the Gentiles, the dispatching of Posts and Heralds over the whole ignorant Heathen World, and giving them notice of this treasure of Christ's blood. Do but observe what a degree of profaneness, and unnatural abominations the Gentile World was then arrived to, as you may read in all their stories; and in the first to the Romans, how well grown, and ripe for the Devil, Christ found them; all of them damnably Superstitious and Idolatrous in their Worship; damnably unclean in their lives; nay, 
Dio.  engaged for ever in this road of damnation, by a Law they had made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, never to entertain any new Laws, or Religion; not to innovate, though it were to get Salvation, as besides their own Histories, may be gathered out of Act. xvii. 18. And lastly, consider how they were hooked in by the Devil, to join in crucifying of Christ, that they might be guilty of that blood which might otherwise have saved them, and then you will find no argument to persuade you, 'twas possible, that God should have any design of mercy on them. Peter was so resolved of the point, that the whole succession of the Gentiles should be damned, that God could scarce persuade him to go and Preach to one of them, Act. x. 
Act. x.  He was fain to be cast into a Trance, and see a Vision about it; and for all that, he is much troubled about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their profaneness and uncleanness, that they were not fit for an Apostle to defile himself about their Conversion.  
And this was the general opinion of all the Jews; they of the Circumcision were astonished at the news, Act. x. 45. Nay, this is it that the Angels wondered at so, when they saw it wrought at the Church by Paul's Ministry; never dreaming it possible, till it was effected, as may appear, Eph. iii 10. 
Act. x. 45. Eph. iii 10. Vers. 9  This was the Mystery, which from the beginning of the World had been hid in God, V. 9 One of God's Cabinet Counsels, a Mercy decreed in secret, that no Creature ever wish of, till it was performed.  
And in this behalf are we all (being lineally descended from the Gentiles) bound over to an infinite measure both of humiliation and gratitude, for our deliverance from the guilt and reign of that second Original sin, that Heathenism of our Ancestors, and Catholic damnation, that Sixteen hundred years ago we were all involved in. Beloved, we were long ago set right again, and the obligation lies heavy upon us, to show this change to have been wrought in us to some purpose; to prove ourselves Christians in grain, so fixed and established, that all the Devils in Hell shall not be able to reduce us again to that abhorred condition. If we that are thus called out, shall fall back, after so much Gospel, to Heathen practices, and set up Shrines and Altars in our hearts, to every poor delight that our sottishness can call a God; if we are not called out of their sins, as well as out of their ignorance; then have we advanced but the further toward Hell; we are still but Heathen Gospelers; our Christian Infidelity and practical Atheism, will but help to charge their guilt upon us, and damn us the deeper for being Christians. Do but examine yourselves on this one Interrogatory, whether this calling the Gentiles, hath found any effect in your hearts, any influence on your lives; whether your Conversations are not still as Heathenish as ever? If you have no other grounds or motives to embrace the Gospel, but only because you are bor● within the pale of the Church, no other evidences of your Discipleship, but your livery; then God is little beholding to you for your service. The same motives would have served to have made you Turks, if it had been your chance to have been born amongst them: and now, all that fair Christian outside is not thankworthy. 'Tis but your good fortune, that you are not now at the same work with the old Gentiles, or present Indians, a worshipping either Jupiter, or the Sun! 'Twas a shrewd speech of Clemens, that the life of every unregenerate Man, is an Heathen-life; and the sins of unsanctified Men, are Heathen-sins; and the estate of a Libertine Christian, an Heathen-estate: and unless our resolutions and practices are consonant to our profession of Christ, we are all still Heathens; and the Lord make us sensible of this our Condition.  
The third, and in sum, the powerfullest Argument to prove God's willingness that we should live, is, that he hath bestowed his spirit upon us; that as soon as he called up the Son, he sent the Comforter. This may seem to be the main business that Christ ascended to Heaven about; so that a Man would guests from the xuj Chapter of St. John, and Vers. 7. 
Joh. xuj. 7.  that if it had not been for that, Christ had tarried amongst us till this time; but that it was more expedient to send the Spirit to speak those things powerfully to our hearts, which often and in vain had been sounded in our ears. 'Tis a fancy of the Paracelsians, that if we could suck out the lives and spirits of other Creatures, as we feed on their flesh, we should never die: their lives would nourish and transubstantiate into our lives, their spirit increase our spirits, and so our lives grow with our years, and the older we were, by consequence, the fuller of life; and so no difficulty to become Immortal. Thus hath God dealt with us; first sent his Son, his Incarnate Son, his own Flesh, to feed, and nourish us; and for all this, we die daily: he hath now given us his own very Life, and incorporeous Essence, a piece of pure God, his very Spirit to feed upon, and digest, that if it be possible we might live. There is not a vein in our Souls, unless it be quite pined and shrivelled up, but hath some blood produced in it by that holy nourishment; every breath that ever we have breathed toward Heaven, hath been thus inspired: Besides those louder Voices of God, either sounding in his Word, or thundering in his Judgements; there is his calm, soft voice of Inspiration, like the Night Vision of old, which stole in upon the mind, mingled with sleep, and gentle slumber. He draws not out into the Field, or meets us as an Enemy; but entraps us by surprise, and disarms us in our quarters, by a Spiritual Stratagem conquers at unawares, and even betrays, and circumvents, and cheats us into Heaven. That precept of Pythagoras, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To worship at the noise and whistling of the wind, had sense, and divinity in it, that Jamblichus that citys it, never dreamt of; that every sound and whispering of this Spirit, which restless either about our ears, or in our hearts, (as the Philosopher saith, Tecum est, intus est) when it breathes, and blows within us, the stoutest faculty of our Souls, the proudest piece of flesh about us, should bow down, and worship. Concerning the manner of the Spirits working, I am not, I need not to dispute. Thus far it will be seasonable and profitable for you to know, that many other Illuminations and holy Graces are to he imputed to God's Spirit, besides that by which we are effectually converted. God speaks to us many times, when we answer him not, and shines about our eyes, when we either wink, or sleep. Our many sudden, shortwinded Ejaculations toward Heaven, our frequent, but weak inclinations to good, our ephemerous wishes, that no man can distinguish from true piety, but by their sudden death; our every day resolutions of obedience, whilst we continue in sin, are arguments that God's Spirit hath shined on us, though the warmth that it produced be soon chilled with the damp it meets within us. For example, there is no doubt, beloved, but the Spirit of God accompanies his Word, as at this time, to your ears, if you will but open at its knock, and receive, and entertain it in your hearts, it shall prove unto you according to its most glorious attribute, Rom. i. The power of God unto salvation▪ But if you will refuse it, your stubbornness may repel and frustrate God's Work, but not annihilate it; though you will not be saved by it, it is God's still, and so shall continue to witness against you as the day of doom. Every word that was ever darted from that Spirit, as a beam or javelin of that piercing Sun, every ato●e of that flaming Sword, as the word is phrased, shall not, though it be rebated, vanish: the day of Vengeance shall instruct your Souls, that it was sent from God, and since it was once refused, hath been kept in store, not to upbraid, but damn you.  
Many other petty occasions the Spirit ordinarily takes to put off the Cloud, and open his Face toward us: nay, it were not a groundless doubt, whether he do not always shine, and the cloud be only in our hearts, which makes us think the Sun is gone down, or quite extinct, if at any time we feel not his rays within us. Beloved, there be many things amongst us, that single fire can do nothing upon; they are of such a stubborn, frozen nature, there must be some material thing for the fire to consist in, a sharp iron, red hot, that may boar, as well as burn, or else there is small hopes of conquering them. Many men are so hardened and congealed in sin, that the ordinary beam of the Spirit cannot hope to melt them; the fire must come consubstantiate with some solid instrument, some sound, corpulent, piercing judgement, or else it will be very unlikely to thrive. True it is, the Spirit is an omnipotent Agent, which can so invisibly infuse and insinuate its virtue through the inward man, that the whole most enraged adversary shall presently fall to the earth, Act. ix. the whole carnal man lie prostrate, and the sinner be without delay converted; and this is a Miracle which I desire from my heart, might be presently showed upon every Soul here present.  
But that which is to my present purpose, is only this, That God hath also other manners and ways of working, which are truly to be said to have descended from Heaven, though they are not so successful as to bring us thither; other more calm, and less boisterous influences, which if they were received into an honest heart, might prove semen immortalitatis, and in time increase, and grow up to immortality.  
There is no such encumbrance to trash us in our Christian Progress, as a fancy that some men get possessed with; that if they are elected, they shall be called and saved in spite of their teeth; every man expecting an extraordinary call, because Saul met with one; and perhaps running the more fiercely, because Saul was then called, when he was most violent in his full speed of malice against Christians.  
In this behalf, all that I desire of you is, First, to consider, that though our regeneration be a miracle, yet there are degrees of miracles, and thou hast no reason to expect, that the greatest and strongest miracle in the world, shall in the highest degree be showed in thy Salvation. Who art thou, that G●● should take such extraordinary pains with thee?  
Secondly, To resolve, that many precious rays and beams of the Spirit, though when they enter, they come with power; yet through our neglect, may prove transitory, pass by that heart which is not open for them.  
And then thirdly, You will easily be convinced, that no duty concerns us all so strictly, as to observe, as near as we can, when thus the Spirit appears to us; to collect and muster up the most lively, quicksighted, sprightfullest of our faculties; and with all the perspectives that spiritual Optics can furnish us with, to lay wait for every glance and glimpse of its fire or light. We have ways in nature, to apprehend the beams of the Sun, be they never so weak and languishing, and by uniting them into a Burning-Glass, to turn them into a fire. Oh that we were as witty and sagacious in our spiritual estate! then it were easy for those sparks which we so often either contemn or stifle, to thrive within us, and at least, break forth into a flame.  
In brief, Incogitancy and inobservance of God's seasons, supine numbness, and negligence in spiritual affairs, may on good grounds be resolved on, as the main or sole cause of our final impenitence and condemnation; it being just with God, to take those away in a sleep, who thus walked in a dream, and at last to refuse them, whom he hath so long solicited. He that hath scorned or wasted his inheritance, cannot complain, if he dies a bankrupt; nor he that hath spent his candle at play, count it hard usage, that he is fain to go to bed darkling. It were easy to multiply arguments on this theme, and from every minute of our lives, to discern some pawn and evidence of God's fatherly will and desire that we should live. Let it suffice, that we have been large, if not abundant in these three chief ones: First, The giving of his Son to the World. Secondly, Dispatching the Gospel to the Gentiles. And lastly, The sending of his Spirit. We come now to a view of the opposite trenches, which lie pitched at the Gates of Hell, obstinate and peremptory to besiege, and take it: Man's resolvedness and wilfulness to die, my second part, Why will you die?  
There is no one conceit that engages us so deep, to continue in sin, that keeps us from repentance, and hinders any seasonable Reformation of our wicked lives, as a persuasion, that God's will is a cause of all events. Though we are not so blasphemous as to venture to define God the Author of sin; yet we are generally inclined for a fancy, that because all things depend on God's decree, whatsoever we have done, could not be otherwise; all our care could not have cut off one sin from the Catalogue. And so being resolved, that when we thus sinned, we could not choose, we can scarce tell how to repent for such necessary fatal misdemeanours; the same excuses which we have for having sinned formerly, we have for continuing still, and so are generally better prepared for Apologies, than Reformation. Beloved, it will certainly much conduce to our edification, instead of this speculation (whose grounds or truth, I will not now examine) to fix this practical theorem in our hearts, that the will of man is the principal cause of all our evil, that death either as it is the punishment of sin, eternal death, or as it is the sin itself, a privation of the life of grace, spiritual death, is wholly to be imputed to our wilful will. It is a Problem in Aristotle, why some Creatures are longer in conceiving & bringing forth than others; and the sensiblest reason he gives for it, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hardness of the Womb, which is like dry earth, that will not presently give any nourishment to either seed or plant; and so is it in the spiritual conception, and production of Christ, that is, of life in us: The hardness and toughness of the heart, the womb where he is to be born, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that dry Earth, in the Philosophers; or that wayside, or at best stony ground, in Christ's phrase, is the only stop and delay in begetting of life within us, the only cause of either barrenness or hard travail in the Spirit. Be the brain never so soft and pliable, never so waxy and capable of impressions; yet if the heart be but carnal, if it have any thing much of that lust of the flesh, 1 John two. 15. 
1 Joh. two. 15.  in its composition, it will be hard for the spiritual life to be conceived in that man. For Faith, the only means by which Christ lives and dwells in us, Ephes. iii 17. 
Ephes. iii 17.  is to be seated in the heart, i. e. the will and affections, according to the express words, That Christ may dwell in your hearts by faith. So that, be your brains never so swelled and puffed up with persuasions of Christ our Saviour, be they so big that they are ready to lie in, and travail of Christ, as Jove's did of Minerva in the Poem; yet if the heart have not joined in the conception, if the seed sown have not taken root and drawn nourishment from the will, it is but an aerial or fantastical birth, or indeed rather a disease or tympany; nay, though it come to some proof, and afterward extend and increase in limbs and proportions never so speciously, yet if it be only in the brain, neither is this to be accounted solid nourishment and augmentation, but such as a Camalion may be thought to have, that feeds on air, and itself is little better, and in sum, not growth, but swellings.  
So then, if the will, either by nature, or custom of sinning, by familiarity and acquaintance, making them dote on sensual objects, otherwise unamiable; by business and worldly ambitious thoughts, great enemies to faith; or by pride and contentment, both very incident to noble Personages and great Wits, to Courtiers and Scholars: In brief, if this Will, the stronger and more active part of the Soul remain carnal, either in indulgence to many, or, which is the snare of judicious men in chief, of some one prime sin, then cannot all the faith in the world, bring that man to Heaven; It may work so much miracle, as Simon Magus is said to have done, who undertook to raise the dead, give motion to the head, make the eyes look up, or the tongue speak; but the lower part of the man, and that the heaviest, will by no charm or spell be brought to stir, but weigh and sink even into Hell, will still be carcase and corruption; Damnation is his birthright, Ecclus. xx. 25. 
Ecclus xx. 25.  And it is impossible, though not absolutely; yet ex hypothesi, the second Covenant being now sealed, even for God himself, to save him or give him life. It is not David's Music, that exorcised and quieted Saul's evil spirit, nor Pythagora's Spondees that tamed a man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set him right in his wits for ever, that can work any effect on a fleshy heart: So that Chrysostom would not wonder at the voice that cried, O Altar, Altar, hear the voice of the Lord, because Jeroboam's heart was harder than that; nor will I find fault with Bonaventure, that made a solemn prayer for a stony heart, as if it were more likely to receive impression, than that which he had already of flesh.  
It were long to insist on the wilfulness of our fleshy hearts, how they make a faction within themselves, and bandy faculties for the Devil; how when grace and life appear, and make proffer of themselves, all the carnal affections, like them in the Gospel, Join all with one consent to make excuses; 
Luk. xiv. 18.  nothing in our whole lives we are so solicitous for, as to get off fairly, to have made a cleanly Apology to the invitations of God's Spirit, and yet for a need, rather than go, we will venture to be unmannerly: We have all married a Wife, espoused ourselves to some amiable delight or other; we cannot, we will not come. The Devil is wiser in his generation than we; he knows the price and value of a Soul, and will pay any rate for it, rather than lose his market; he will give all the riches in the world, rather than miss. And we, at how low a rate do we prise it? it is the cheapest commodity we carry about us. The beggarliest content under Heaven, is fair, is rich enough to be given in exchange for the Soul. Spiritus non ponderat, saith the Philosopher; the Soul being a spirit, when we put it into the balance, weighs nothing; nay, more than so, it is lighter than vanity, lighter than nothing, i. e. it doth not only weigh nothing, but even lifts up the scale it is put into, when nothing is weighed against it. How many sins, how many vanities, how many idols, i. e. in the Scripture phrase, how many nothings be there in the world, each of which will outweigh and preponderate the Soul?  
It were tedious to observe and describe the several ways that our devilish sagacity hath found out, to speed ourselves to damnation, to make quicker dispatch in that unhappy road, than ever Elias his fiery Chariot could do toward Heaven. Our daily practice is too f●ll of arguments, almost every minute of our lives, as it is an example, so is it a proof of it: Our pains will be employed to better purpose, if we leave that as a worn, beaten, common place, and betake ourselves to a more necessary Theme, a close of Exhortation.  
And that shall be by way of Treaty, as an Ambassador sent from God, that you will lay down your arms, that you will be content to be friends with God, and accept of fair terms of composition; which are, That as you have thus long been enemies to God, proclaiming hostility, and perpetually opposing every merciful will of his by that wilfulness; so now being likely to fall into his hands, you will prevent that ruin, you will come in, and whilst it is not too late, submit yourselves, that you may not be forced as Rebels and Outlaws, but submit as Servants. This perhaps may be your last parley for peace; and if you stand out, the battery will begin suddenly, and with it the horrendum est, Heb. x. 31. It is a fearful, hideous thing to fall into the hands of the living God: All that remains upon our wilful holding out, may be (the doom of Apostates from Christianity) a certain fearful looking for of judgement, and fiery indignation that shall devour the adversaries, Vers. 27. And methinks the very emphasis in my Text, notes as much; Why will you die? As if we were just now falling into the Pit, and there were but one minute betwixt this time of our jollity, and our everlasting hell. Do but lay this one circumstance to your hearts, do but suppose yourselves on a Bed of sickness, laid at with a violent burning Fever, such a one as shall finally consume the whole world, as it were battered with thundering and lightning, and besieged with fire, where the next throw or plunge of thy disease, may possibly separate thy soul from thy body, and the mouth of Hell just then open and yawning at thee; and then suppose there were one only minute, wherein a serious resigning up thyself to God, might recover you to Heaven. O then what power and energy? what force and strong efficacy, would there be in this voice from God? Why will you die? I am resolved, that heart that were truly sensible of it, that were prepared seasonably by all these circumstances to receive it, would find such inward vigour and spirit from it, that it would strike death dead in that one minute; this ultimus conatus, this last spring and plunge, would do more than a thousand heartless heaves in a lingering sickness, and perhaps overcome, and quit the danger.  
And therefore let me beseech you to represent this condition to yourselves, and not any longer be flattered or cozened in a slow security: To day if you will hear his voice, harden not your hearts. If you let it alone till this day come in earnest, you may then perhaps heave in vain, labour and struggle, and not have breath enough to send up one sigh toward Heaven. The hour of our death we are wont to call, Tempus improbabilitatis, a very improbable inch of time to build our Heaven in; as after death is impossibilitatis, a time wherein it is impossible to recover us from Hell. If nothing were required to make us Saints, but outward performances; if true repentance were but to groan, and Faith but to cry, Lord, Lord; we could not promise ourselves, that at our last hour we should be sufficient for that; perhaps a Lethargy may be our fate, and then, what life or spirits even for that? perhaps a Fever may send us away raving, in no case to name God, but only in oaths and curses; and than it were hideous to tell you, what a Bethlehem we should be carried to: But when that which must save us, must be a work of the Soul, and a gift of God, how can we promise ourselves, that God will be so merciful, whom we have till then contemned, or our souls then capable of any holy impression, having been so long frozen in sin, and petrified even into Adamant? Beloved, as a man may come to such an estate of grace here, that he may be most sure he shall not fall, as St. Paul in likelihood was, when he resolved that nothing could separate him: So may a man be engaged so far in sin, that there is no rescuing from the Devil. There is an irreversible estate in evil, as well as good, and perhaps I may have arrived to that before my hour of death; for I believe Pharaoh was come to it, Exod. ix. 34. after the seventh Plague hardening his heart; and then I say, it is possible, that thou that hitherto hast gone on in habituate, stupid, customary rebellions, mayst be now at this minute, arrived to this pitch, That if thou run on one pace farther, thou art engaged for ever past recovery. And therefore at this minute, in the strength of your age and lusts, this speech may be as seasonable, as if death were seizing on you, Why will you die? At what time soever thou repentest, God will have mercy; but this may be the last instant wherein thou canst repent, the next sin may benumb or fear thy heart, that even the pangs of death shall come on thee insensibly; that the rest of thy life shall be a sleep, or lethargy, and thou lie stupid in it, till thou findest thyself awake in flames. Oh, if thou shouldst pass away in such a sleep! Again, I cannot tell you whether a deathbed repentance shall save you, or no. The Spouse sought Christ on her bed; but found him not, Cant. iii 1. 
Cant. iii 1.  The last of Ecclesiastes would make a man suspect, that remembering God when our feeble impotent age comes on us, would stand us in little stead. Read it, for it is a most learned powerful Chapter. This I am sure of, God hath chosen to himself, a people zealous of good works, Tit. two. 14. 
Tit. two. 14.  And they that find not some of this holy fire alive within them, till their Souls are going out, have little cause to think themselves of God's election: So that perhaps there is something in it, that Matth. iii 8. 
Matth. iii 8.  the Exhortation, Bring forth fruits worthy of repentance, is expressed by a 
‖ f. tense  sense that ordinarily signifies time past, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have brought forth fruits. It will not be enough upon an exigence, when there is no way but one with me, to be inclinable to any good works, to resolve to live well, when I expect to die. I must have done this, and more too in my life, if I expect any true comfort at my death. There is not any point we err more familiarly in, and easily, than our spiritual condition; what is likely to become of us after death? Any slight fancy that Christ died for us in particular, we take for a Faith that will be sure to save us.  
Now there is no way to preserve ourselves from this Error, but to measure our Faith and Hopes by our Obedience; that if we sincerely obey God, then are we true believers: And this cannot well be done by any that begins not till he is on his Deathbed; be his inclinations to good than never so strong, his faith in Christ never so lusty; yet how knows he, whether it is only fear of death, and a conviction, that in spite of his teeth, he must now sin no longer, that hath wrought these inclinations, produced this faith in him.  
Many a sick man resolves strongly to take the Physicians dose, in hope that it will cure him; yet when he comes to taste its bitterness, will rather die than take it. If he that on his Deathbed hath made his solemnest, severest Vows, should but recover to a possibility of enjoying those delights which now have given him over, I much fear his fiercest resolutions would be soon out-dated. Such inclinations that either hover in the Brain only, or float on the Surface of the Heart, are but like those wavering, temporary thoughts, Jam. i. 6. Like a wave of the Sea, driven by the wind and tossed; they have no firmness or stable consistence in the Soul; it will be hard to build Heaven on so slight a foundation.  
All this I have said, not to discourage any tender, languishing Soul, but by representing the horrors of death to you now in health, to instruct you in the doctrine of Mortality betimes, so to speed and hasten your Repentance, Now, as if to morrow would be too late, as if there were but a small Isthmus or inch of ground between your present mirth and jollity, and your everlasting earnest.  
To gather up all on the Clue: Christ is now offered to you as a Jesus: The times and sins of your Heathenism and unbelief, God winked at, Acts xvii. 30. 
Acts xvii. 30.  The Spirit proclaims all this by the Word to your hearts; and now (God knows if ever again) commands all men every where to repent.  
Oh that there were such a Spirit in our hearts, such a zeal to our eternal bliss, and indignation at Hell; that we would give one heave and spring before we die; that we would but answer those invitations of mercy; those desires of God, that we should live with an inclination, with a breath, with a sigh toward Heaven.  
Briefly, If there be any strong, violent, boisterous Devil within us, that keeps possession of our hearts against God; if the lower sensual part of our Soul; if an habit of sin, i. e. a combination or legion of Devils, will not be overtopped by reason or grace in our hearts; if a major part of our carnal faculties be still canvasing for Hell; if for all our endeavours and pains it may appear to us, that this kind of evil spirit will not be cast out, save only by Fasting and Prayer: Then have we yet that remedy left, First, To fast and pine, and keep him weak within, by denying him all foreign, fresh Provision, all new occasions of sin, and the like, and so to block, and in time, starve him up: And then secondly, To pray that God will second and fortify our endeavours; that he will force, and rend, and ravish this carnal Devil out of us; that he will subdue our wills to his will; that he will prepare and make ready life for us, and us for life; that he will prevent us by his grace here, and accomplish us with his glory hereafter.  
Now to him, etc.   

SERMON VII.  JER. V. 2. 
Though they say, the Lord liveth, surely they swear falsely.  
NOT to waste any time or breath, or (which men in this delicate and effeminate Age, are wont to be most sparing and thrifty of) any part of your precious patience unprofitably, but briefly to give you a guess whither our discourse is like to lead you; we will severally lay down, and sort to your view, every word of the Text single; and so we may gather them up again, and apply them to their natural proper purposes.  
First, than the particle, Though] in the front, and, surely] in the body of the Text, are but bands and junctures to keep all together into one proposition.  
Secondly, the Pronoun, They] in each place, is in the letter, the Jews; in application, present Christians; and being indefinite, might seem to be of the same extent in both places, did not the matter alter it, and make it universal in the former, and particular in the latter: for Artists say, that an indefinite sign, where the matter is necessary, is equivalent to an universal; where but contingent, to a particular. Now, to say the Lord liveth, was, and is necessary; though not by any Logical, yet by a Political necessity; the Government and humane Laws, under which then the Jews, and now we Christians live, require this profession necessarily at our hands: but to swear falsely, not to perform what before they professed, is materia contingens, a matter of no necessity, but free will and choice, that no humane Law can see into; and therefore we must not interpret by the rules of Art, or Charity, that all were perjured, but some only; though 'tis probable a major part; and as we may guests by the first verse of this Chapter, 
Verse 1.  well nigh all of them.  
Thirdly, to say] is openly to make profession, and that very resolutely and boldly, that none may dare to distrust it; nay, with an Oath to confirm it to jealous opinions, as appears by the latter words, They swear falsely, while they do but say: and Jer. iv. 2. 
Jer. iv. 2.  Thou shalt swear, the Lord liveth, etc.  
Fourthly, the Lord] i. e. both in Christianity, and Orthodox Judaisme, the whole Trinity.  
Fifthly, Lives] i. e. by way of Excellency, hath a life of his own, independent and eternal, and in respect of us, is the Fountain of all Life and Being that we have; and not only of Life, but Motion, and Perfection, and Happiness, and Salvation, and all that belongs to it. In brief, to say, the Lord liveth, is to acknowledge him in his Essence, and all his Attributes, contained together under that one Principle; on that of life, to believe whatever Moses and the Prophets then, or now our Christian Faith, hath made known to us of him.  
Sixthly, to falsify and swerve from Truth, becomes a farther aggravation, especially in the present instance; though they make mention of that God, who is Yea, and Amen, and loves a plain veracious speech, yet they swear; though by loud and dreadful imprecations, they bespeak him a Witness and a Judge unto the Criminal; pray as devoutly for destruction for their Sin, as the most sober Penitent can do for its Pardon, yet are they perjured, they swear falsely.  
More than all this, they openly renounce the Deity, when they call upon him; their hearts go not along with their words and professions; though it be the surest truth in the World that they swear, when they assert that the Lord liveth, yet they are perjured in speaking of it; though they make a fair show of believing in the brain, and from the teeth outward, they never lay the truth that they are so violent for, at all to their hearts; or as the Original hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vanum, to no purpose 'tis, that they swear, no man that sees how they live, will give any heed to their words, will imagine that they believe any such matter.  
So now having paced over, and as it were spelled every word single, there will be no difficulty for the rawest understanding to put it together, and read it currently enough in this proposition; Amongst the multitude of Professors of Christianity, there is very little real piety, very little true belief.  
In the verse next before my Text, there is an O Yes made, a Proclamation, nay, a Hue and Cry, and a hurrying about the streets, if it were possible, to find out but a man that were a sincere Believer; and here in my Text is brought in a Non est inventus, Though they say the Lord liveth] a multitude of Professors indeed every where, yet surely they swear falsely, there is no credit to be given to their words; infidelity and hypocrisy is in their hearts; for all their fair believing professions, they had an unfaithful rebellious heart, V. 23. 
Verse 23.  and the event manifested it, they are departed and gone, arrant Apostates in their lives, by which they were to be tried; Neither say they in their hearts, let us fear the Lord, V. 24. 
Verse 24.  whatsoever they flourished with their tongues.  
Now for a more distinct survey of this horrible wretched truth, this Heathenism of Christians, and Infidelity of Believers, (the true ground of all false swearing, and indeed of every other sin) we will first examine wherein it consists, secondly, whence it springs; the first will give you a view of its nature, the second its root and growth, that you may prevent it. The first will serve for an ocular or Mathematical demonstration, called by Artists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it is so; the second a rational or Physical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how it comes about: the first to convince of the truth of it, the second to instruct you in its causes.  
And first of the first, wherein this Infidelity, and to speak more plainly, Perjury of formal Believers consists, Though they say, etc.  
Since that rather fancy than Divinity of the Romanists, Schoolmen, and Casuists, generally defining Faith to be a bare assent to the truth of God's word seated only in the understanding, was by the Protestant Divines banished out of the Schools, as a faith for a Chamaeleon to be nourished with, which can feed on air; as a direct piece of Sorcery and Conjuring, which will help you to remove Mountains, only by thinking you are able; briefly, as a Chimaera or fantastical nothing, fit to be sent to Limbo for a Present: since, I say, this Magical Divinity which still possesses the Romanist, and also a sort of men, who would be thought most distant from them, hath been exorcised, and silenced, and cast out of our Schools (would I could say, out of our hearts) by the Reformation; the nature of Faith hath been most admirably explained; yet the seat or subject of it, never clearly set down, (some confining it to the understanding, others to the Will) till at last it pitched upon the whole Soul, the intellective nature. For the Soul of man, should it be partitioned into faculties, (as the grounds of our ordinary Philosophy would persuade us) it would not be stately enough for so Royal a guest: either room would be too penned, and narrow to entertain at once so many graces as attend it. Faith therefore, that it may be received in state, that it may have more freedom to exercise its Sovereignty, hath required all partitions to be taken down; that sitting in the whole Soul, it may command and order the whole man; is not in the brain sometimes, as its gallery, to recreate and contemplate; at another in the heart, as its parlour to feed, or a closet to dispatch business; but if it be truly that Royal Personage which we take it for, it is repletive in the whole house at once, as in one room, and that a stately Palace, which would be much disgraced, and lose of its splendour, by being cut into offices: and accordingly, this Royal Grace is an entire absolute Prince of a whole Nation, (not as a Tetrarch of Galilee, a sharer of a Saxon Heptarchy) and described to us as one single act, though of great command; and defined to be an assent and adherence to the goodness of the object; (which object is the whole Word of God, and specially the promises of the Gospel.) So then, to believe, is not to acknowledge the truth of the Scripture, and Articles of the Creed, (as vulgarly we use knowledge) but to be affected with the goodness and Excellency of them, as the most precious objects which the whole world could present to our choice; to embrace them as the only desirable thing upon the earth; and to be resolutely and uniformly inclined to express this affection of ours, in our practice, whensoever there shall be any competition betwixt them and our dearest delights. For the object of our Faith is not merely speculative, somewhat to be understood only, and assented to as true, but chiefly moral, a truth to be prosecuted with my desires through my whole Conversation, to be valued above mylife, and set up in my heart, as the only Shrines I worship.  
So that he that is never so resolutely sworn to the Scriptures, believes all the Commands, Prohibitions, and Promises never so firmly, if he doth not adhere to them in his practice, and by particular application of them as a rule to guide him in all his actions, express that he sets a true value on them; if he do not this, he is yet an Infidel; all his Religion is but like the Beads-mans', who whines over his Creed and Commandments over a threshold so many times a Week, only as his task, to deserve his Quarterage, or to keep correspondence with his Patron. Unless I see his belief expressed by uniform obedience, I shall never imagine that he minded what he said. The sincerity of his faith, is always proportionable to the integrity of his life; and so far is he to be accounted a Christian, as he performs the obligation of it, the promise of his Baptism. Will any man say that Eve believed God's inhibition, when she eat the forbidden fruit? If she did, she was of a strange intrepid resolution, to run into the jaws of Hell, and never boggle. 'Tis plain by the story, that she heard God, but believed the Serpent; as may appear by her obedience, the only evidence and measure of her Faith. Yet can it not be thought, that she that was so lately a Work of God's Omnipotence, should now so soon distrust it, and believe that he could not make good his threatenings. The truth is this; she saw clearly enough in her brain, but had not sunk it down into her heart; or perhaps, she assented to it in the general, but not as appliable to her present case. This assent was like a Bird fluttering in the Chamber, not yet confined to a Cage, ready to escape at the first opening of the door or window; as soon as she opens either ears or eyes to hearken to the Serpent, or behold the Apple, her former assent to God is vanished, and all her faith bestowed upon the Devil. It will not be Pelagianism, to proceed and observe how the condition of every sin, since this time, hath been an imitation of that. The same method in sin, hath ever since been taken, first to revolt from God, and then to disobey; first to become Infidels, and then Sinners. Every murmuring of the Israelites, was a defection from the Faith of Israel, and turning back to Egypt, in their hearts.  
Infidelity, as it is the fountain from whence all Rebellion springs, (Faith being an adherence, and every departure from the living God, arising from an evil heart of unbelief, Heb. iii 12 
Heb iii 12. ) so it is also the channel where it runs; not any beginning or progress in sin, without a concomitant degree of either weakness, or want of faith. So that Heathens or Heretics are not the main enemies of Christ (as the question de oppositis fidei is stated by the Romanists) but the Hypocrite and Libertine, he is the Heathen in grain, an Heretic of Lucifer's own sect; one that the Devil is better pleased with, than all the Catalogue in Epiphanius, or the Romish Calendar. For this is it that Satan drives at; an engine by which he hath framed us most like himself; not when we doubt of the Doctrine of Christ, (for himself believes it fully, no man can be more firmly resolved of it;) but when we heed it not in our lives, when we cleave not to it in our hearts; when instead of living by Faith, Heb. x. 38. 
Heb. x. 38.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we draw back, and cowardly subduce ourselves, and forsake our Colours, refusing to be martialled in his ranks, or fight under his Banner. Arian the Stoic Philosopher hath an excellent discourse, concerning the double Infidelity, of the brain, and heart, very appliable; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There are two sorts of this senselessness and stupidity, whereby men are hardened into stones; the first of the Understanding part, the second of the Practical. He that will not assent to things manifest, his brain is frozen into a stone or mineral; there is no more reasoning with him, than with a pillar. The Academics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, never to believe or comprehend any thing, was a stupid Philosophy, like to have no Disciples but Posts or Statues; and therefore long ago taught out of the Schools, as an art of being Brutes, or Metamorphosis, not to instruct, but transform them: he could not remain a man, that was thus incredulous. But the second Stupidity, that of the Practical, Not to abstain from things that art hurtful, to embrace that which would be their death; (the vice; though not doctrine of the Epicures) though this were an argument, both in his, and Scripture-phrase, of a stony heart; yet was it such an one, as the lustiest, sprightfullest men in the World carried about with them. Nay, 'twas an evidence (saith he) of their strength and valour, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of a heart of metal and proof, to have all modesty and fear of ill cold as a stone, frozen and dead within it. And thus holds it in Christianity, as it did then in reason: not to believe the truth of Scripture, to deny that the Lord liveth, would argue a brain as impenetrable as Marble, and eyes as Crystal: we sooner suspect that he is not a man, that he is out of his senses, than such an Infidel. Some affected Atheists I have heard of, that hope to be admired for eminent wits by it: but, I doubt, whether any ever thought of it in earnest, and (if I may so say) conscientiously denied a Deity. But to deny him in our lives, to have a heart of Marble or Adamant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Arrian, a dead stupefied Soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is so frequent amongst us, that it is not worth observing. He is but a puny in the Devil's camp, that hath not a privy coat within him, to secure his heart from any stroke, that God or Scripture can threaten him with.  
Thus you see wherein this Christian infidelity consists, in the not rooting faith in the heart; in indulgence to those practices which directly contradict his doctrine. So that though every commission of sin be not incompatible with the habit of faith, so far as to denominate him an infidel; yet is it from the not exercising of faith actually, that I ever sin; and every man in the same degree, that he is a sinner, so far is he an unbeliever. So that this conversible retrogradous Sorites may shut up all. He that truly believes, assents in his heart to the goodness, as well as the truth of Scripture: he that assents so in his heart, approves it according to its real excellency above all rivals in the World: he that thus approves, when occasion comes, makes an actual choice of God's Word before all other most precious delights: he that actually makes the choice, performs uniform obedience, without any respect of sins or persons: he that performs this obedience, never indulges himself in sin; and then è converso, backward, thus: he that indulges himself in sin, doth not uniformly obey the Word: he that doth not so obey, doth not actually make choice of it before all competitors: he that makes not this choice, approves it not according to its real excellency above all things in the world: he that doth not so approve, assents not to the absolute goodness of it in his heart: he that so assents not, doth not truly believe; therefore every indulgent sinner is an infidel. And then, look about you, and within you: whosoever say, the Lord liveth, and yet remain in your ways of sin, be you never so stout or proud-hearted, my Prophet gives you the lie: if you are incensed, and swear that you are in the truth, and stand upon your reputation; his answer is mannerly, but tart, Surely, you swear falsely; every indulgent sinner is an infidel. 1 John three 6. 
1 John three 6.  Whosoever sins, hath not seen Christ, neither known him: but amongst Professors of the Gospel, there be a multitude of habitual sinners, ergo of infidels; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The thing, which in the first place, we undertook to demonstrate.  
We now come to the next thing proposed, The root or fountain of this hypocritical faith; where we are to inquire how it comes about, That they which are so forward to profess, are so far from true belief. And higher in our search we cannot go, than Adam's fall; for the spring head of all this infidelity (as for God's absolute decree, in rejecting men's persons, and then suffering and leading them to an acknowledgement of the truth of the Gospel, only that they may be unexcusable, I will not be so vain or unseasonable to examine.) Adam had once the Tree of life to have eaten, and have been immortal; to have confirmed him and his posterity into an irreversible estate of happiness: but since his disobedient heart preferred the Tree of Knowledge before that of Life, the Tree of Life hath never thrived currently with his progeny. All our care, and traffic, and merchandise, hath been for Knowledge, never prising or cheapening so poor a commodity, as life. 
Clem. Strom. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. All sin is from the Tree of Knowledge; and that hath rooted it so deep, and given it so fair a growth within us.  
As for the Tree of Life, seeing then we would not feed on it, we were never since suffered to come within reach: the Cherubins and a flaming Sword, have fenced it round about, Gen. iii 34. 
Gen. iii 34.  and that makes men grow so unproportionably into such monstrous shapes, vast strong, swollen heads; and weak, thin, crazy bodies, like Pharaoh's lean kine, lank, and very ill favoured: men for the most part, having Brains to understand, and Eyes to see, and Tongues to profess; but neither Hearts to apply, nor Hands to practise, nor Feet to walk the ways of God's Commandments: as one far spent in a Consumption, who hath his senses perfectly enough, when he is not able to go. It is only the effectual Grace of God (of which, that other Tree was but an emblem) which must give us life and strength to practise what we know. And this amongst us, is so little cared for, finds such disesteem and slight observance when it appears; meets with such resolute hardened, stubborn hearts, that it is a miracle, if it ever be brought to submit itself to such course entertainment.  
And this is the first and main ground of this Hypocritical faith, our corrupt, immoderate desires of knowledge, and neglect of Grace. The second ground more evidently discernible in us, is, The secret consent and agreement betwixt our carnal desires, and divine knowledge; and the antipathy and incompatibleness of the same with true Faith.  
The first pair dwell many times very friendly and peaceably together, do not quarrel in an Age, or pass an affront or cross word. Knowledge doth seldom justle or offer violences to the desires of the flesh; a man may be very knowing, and very lewd; of a towering Brain, and a grovelling Soul; rich in speculation, and poor in practice.  
But for the other pair, they are like opposite signs in the Heaven, have but a vicissitude of presence or light in our Hemisphere; never appear or shine together. Faith lusteth and struggleth against the flesh, and the flesh against Faith. The carnal part is as afraid of Faith, as the Devil was of Christ: for Faith being seated in the concurrence of the dictate of judgement, and (on the other side) the sway of the affections: the one must either couch, or be banished, at the others entrance; and than it cries out in the voice of the Devil, Mark i 24. 
Mark. i 24.  What have I to do with thee; or, as the words will bear, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What communion can there be betwixt me and thee? thou precious Grace of God, Art thou come to torment and dispossess me before my time? O what a stir there is in the flesh, when faith comes to take its throne in the heart; as at the news of Christ's Incarnation corporal, so at his spiritual, Herod the King is troubled, and all Jerusalem with him, Matth. two. 3. 
Matth. two. 3.  All the reigning Herod sins, and all the Jerusalem of habitual ruling lusts and affections are in great disorder, as knowing, that this new King abodes their instant destruction.  

Eth. 6.8.  It was Aristotle's observation, that the Mathematics being an abstract knowledge, had nothing in them contrary to Passions; and therefore young men and dissolute, might study and prove great proficients in them, if they had but a good apprehension; there was no more required: and that perhaps is the reason that such studies as these, History and Geometry, and the like, go down pleasantliest with those which have no design upon Books, but only to rid them of some hours, which would otherwise lie on their hands. The most studious of our Gentry, ordinarily deal in them, as inoffensive, tame, peaceable studies, which will never check them for any the most inordinate affections. But of Morality (saith he) and practical knowledge, a young man, or intemperate, is uncapable: you may make him con the precepts without Book, or say them by rote, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He cannot be said to believe a word of them; his heart is so possessed with green, fresh, boisterous lusts, that he cannot admit any sober precepts any further than his memory. If you are in earnest with him, to apply and practise what he reads, you exact of him beyond his years; he is not solemn enough for so sad severe employment; and therefore it is concluded, that he is fit for any intellectual virtue, rather than prudence: this consists in a peaceable temper of the mind: an Artist he may prove, and never live the better; suppose him one of youthful luxuriant desires, and never think he will be taught to live by rule; all the learning and study in Books, will never give him Aristotle's Moral prudence, much less our spiritual, which is by interpretation, Faith.  
And this is the second ground of Infidelity amongst Christians, the competibility of knowledge, and incompetibility of true Faith, with carnal desires. The third is, The easiness of giving assent to generalities, and difficulty of particular Application.  
A common truth delivered in general terms, is received without any opposition: should it be proposed, whether nothing be to be done, but that which is just? whether drunkenness, were not a vice? whether only an outside of Religion, would ever save a man? No man would ever quarrel about it. When thus Nathan and David discoursed, they were both of one mind; the one could talk no more against unconscionable dealing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arr. Epict. l. 1. c. 22.  than the other would assent to. If you propose no other Problems than these, the debauched'st man under Heaven, would not dispute against you. But all quarrelling, saith the Stoic, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, About the Application of general granted Rules, to personal, private Cases.  
The Jews, and Assyrians, and Egyptians, and Romans, are all agreed, that holiness is to be preferred above all things; but whether it be not impious to eat swine's flesh, and the like, which of them observes the rules of holiness most exactly, there the strife begins.  
Common general declamations against sin, are seldom ever offensive; and therefore the Master of Rhetorics finds fault with them, as dull, liveless, unprofitable Eloquence, that no man is affected with. The cowardliest Bird in the Air, is not afraid of the Falcon, as long as she sees him soaring, and never stoop: but when the Axe that was carried about the Wood, threatening all indifferently, shall be laid to the Root of the Tree; when Nathan shall rejoinder with a Thou art the man,] and St. Paul come home to his Corinthians after his declamation against Fornicators and Idolaters with, And such were some of you,] 1 Cor. vi. 11. 
1 Cor. vi. 11.  than their hearts come to the touchstone; this is a trial of their belief: if they will forsake their sins, which before, their judgement condemned at a distance; if they will practise the holiness and integrity, which they were content to hear commended.  
That famous War of the Trojans, and Iliads of Misery, following it in Homer, were all from this ground. The two great Captains at the Treaty, agree very friendly, that just dealing was very strictly to be observed by all men; and yet, neither would one of them restore the Pawn committed to his trust, nor the other divide the spoils: Each as resolute not to practise, as both before unanimous to approve.  
There is not a thing more difficult in the World, than to persuade a carnal man, that that which concerns all men, should have any thing to do with him; that those promises of Christ, which are confessed to be the most precious under Heaven, should be fitter for his turn, than this amiable, lovely sin, that now solicits him. That Scripture is inspired by God; and therefore in all its dictates to be believed and obeyed, is a thing fully consented on amongst Christians: we are so resolved on it, that it is counted but a dull, barren question in the Schools, a man can invent nothing to say against by way of argument; and if a Preacher in a Sermon should make it his business to prove it to you, you would think he either suspected you for Turks, or had little else to say: but when a particular truth of Scripture comes in balance with a pleasing sin; when the general prohibition strikes at my private lust; all my former assent to Scripture is vanished: I am hurried into the embraces of my beloved delight. Thus when Paul reasoned of temperance, righteousness, and judgement to come, Felix trembled, Acts xxiv. 25. 
Act xxiv. 25. Jam. two. 29.  His trembling shows, that he assented to Paul's discourse; and as in the Devils, Jam. two. 29. it was an effect of a general belief: but this subject of temperance and judgement to come, agreed not with Felix his course of life. His wife Drusilla was held by usurpation; he had to led her away from her husband, 
Antiq. Jud. l. 20. c. 9  the King of the Emiseni, saith Josephus, and therefore he could hear no more of it: he shifts and compliments it off till another time, and never means to come in such danger again to be converted, for fear of a divorce from his two treasures; his Heathenism, and his Whore.  
Thus was Agrippa converted from the shoulders upward, which he calls Almost a Christian; or as the phrase may be rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little way, Acts xxvi. 28. 
Acts xxvi. 28.  convinced 
‖ as  to the general truths in his brain; but the lower half, his heart and affections, remained as Heathenish as ever.  
And this is the third ground of practical unbelief, that generalities can be cheaply believed, without parting from any thing we prise: The Doctrine of the Trinity can be received, and thwart never a carnal affection, as being an inoffensive truth. Christ's sufferings and satisfaction for sin, by the natural man may be heard with joy; but particular application is very difficult: That our obedience to every command of that Trinity, must be sincere; that we must forego all, and hate our own flesh, to adhere to so merciful a Saviour, and express our love to the most contemptible Soul under Heaven, as he hath loved us; that we must, at last, expect him in majesty as a Judge, whom we are content to hug and embrace in his humility as a Saviour; This is a bloody word, as Moses his wife counted the Circumcision, too harsh and rough to be received into such pampered, tender, fleshy hearts.  
The fourth ground is, a general humour that is gotten in the World, To take care of nothing, but our reputations: Nor God, nor life, nor soul, nor any thing can weigh with it in the balance. Now it is a scandalous thing, a soul blot to ones name, to be counted an Atheist, an arrant Infidel, where all are Christians; and therefore for fashion's sake we will believe; and yet sometime the Devil hath turned this humour quite the contrary way, and made some men as ambitious of being counted Atheists, as others of being Christians. It will shortly grow into a gentile garb, and part of courtship, to disclaim all Religion in show, as well as deeds. Thus are a world of men in the World, either professed Atheists, or Atheistical Professors, upon the same grounds of vainglory; the one to get, the other to save their reputation in the World. Thus do many men stand up at the Creed, upon the same terms as Gallants go into the field; that have but small maw to be killed, only to keep their honour, that they might not be branded and mocked for cowards. And yet certainly in the truth, these are the veriest dastards under Heaven; no worldly man so fearful of death, or pious man of hell, as these are of disgrace.  
The last ground I shall mention, and indeed the main of all, is, The subtlety and wiliness of the Devil. He hath tried all his stratagems in the World, and hath found none like this, for the undermining and ruining of Souls, to suffer them to advance a pretty way in Religion, to get their heads full of knowledge, that so they may think they have faith enough, and walk to hell securely. The Devil's first policies were by Heresies, to corrupt the Brain, to invade and surprise Christianity by force: but he soon saw, this would not hold out long; he was fain to come from batteries, to mines, and supplant those Forts that he could not vanquish. The Fathers (and amongst them chiefly Leo, in all his writings) within the first Five hundred years after Christ, observe him at this ward, Vt quos vincere ferro flammisque non poterat, cupiditatibus irretiret, & sub falsâ Christiani nominis professione corrumperet. He hoped to get more by lusts, than heresies, and to plunge men deepest in an high conceit of their holy Faith. He had learned by experience from himself, that all the bare knowledge in the World would never sanctify: it would perhaps give men content, and make them confident and bold of their estate; and by presuming on such grounds, and prescribing merit to Heaven by their Lord, Lord, even seal them up to the day of damnation; and therefore it is ordinary with Satan, to give men the tether a great way, lest they should grumble at his tyranny, and prove Apostates from him upon hard usage. Knowledge is pleasant, and books are very good Company; and therefore if the Devil should bind men to ignorance, our Speculators and Brain-Epicures would never be his Disciples; they would go away sadly, as the young man from Christ, who was well affected with his service, but could not part with his riches, Mat. nineteen. 22. 
Mat. nineteen. 22.  So than you shall have his leave, to know, and believe in God, as much as you please, so you will not obey him; and be as great Scholars as Satan himself, so you will be as profane. The heart of Man is the Devil's Palace, where he keeps his state; and as long as he can strengthen himself there by a guard and band of lusts, he can be content to afford the outworks to God, divine speculation, and never be disturbed or affrighted by any enemy at such a distance.  
Thus have you the grounds also whereupon true Faith (which is best defined a spiritual prudence, an application of spiritual knowledge to holy practice) should be so often wanting in men which are very knowing, and the fairest Professors of Christianity.  
Now lest this discourse also should reach no further than your ears, lest that which hath been said, should be only assented to in the general as true, not applied home to your particular practices, and so do you no more good, than these general professions did here to the Jews, only to prove you perjured Hypocrites, swearing falsely, whilst you say the Lord liveth; we will endeavour to leave some impression upon your hearts, by closing all with Application.  
And that shall be in brief, meekly to desire you; and if that will not serve the turn, by all the mercies of Heaven, and horrors of Hell, to adjure you to examine yourselves on these two interrogatories, which my Text will suggest to you, First, Whether you are as good as the Jews here? Secondly, Whether you are not, the best of you, altogether as bad.  
For the first, the Jews here said, the Lord liveth, were very forward to profess; and 'twere some, though but a low measure of commendation for us to be no worse than Jews. Let there go a severe inquisition out from the Royal Majesty, over the whole Court, or at least from every particular man upon himself; and bring in an impartial Verdict, whether there be not some amongst you, that are not come thus far as to say, The Lord liveth. Some are so engaged in a trade of misshapen, horrid, monstrous Vices; have so framed and fashioned the whole fabric of their lives, without any blush, or lineament of God in them, that they are afraid ever to mention him in earnest, for fear of putting them out of their course; they dare not believe too much of God, lest it should be their undoing; a little sense of him, would take off many of their tricks of sinning, and consequently spoil their thriving in the world; like Diana's Silversmith, Act. nineteen. 24. 
Act. nineteen. 24.  for by this craft they have their wealth. The least glimpse of God in these men's hearts; nay, one solemn mention of him in their mouths, were enough to bring them into some compass, to upbraid their ways, and reprove their thoughts. Were these men taken to task according to the Canon Laws of our Kingdom, and not suffered to live any longer amongst Christians, till they understood clearly the promise of their Baptism; till they durst come, and make the same Vow in their own persons, before all the Congregation, which in their infancy their Sureties made for them; were our Canon of Confirmation duly put in execution, and every one, as soon as he were capable, either persuaded, or forced to fit himself for the receiving of it, (as it is severely required by our Rubric, though much neglected in the practice;) I doubt not, but there would be fewer sins amongst us, much more knowledge of God, and mentioning of his Name, without the help of Oaths, and Blasphemies, to which God now is in a kind beholding that ever he comes into our mouths. But now men having a great way to go in sin, and nothing in the world to stop them, begin their journey as soon as they are able to go, and make such haste (like the Sun, or Giant, in the Psalmist) to run their course, are so intent upon the task the Devil hath set them; that they can never stay to see or hear of God in their lives, which yet is legible and palpable in every syllable of the World. If they are so well brought up, as to have learned their Creed and Catechism, they have no other use for it, but to break jests, and swear by; and would soon forget God's very Name or Attributes, did they not daily repeat them over, (as Schoolboys their Parts) and often comment on them by Oaths and Profanations: and these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles phrase, Ephes. two. 12. 
Ephes. two. 12.  without God in the world.  
Others there are of a prouder, loftier strain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that pitch Camp, and arm and fortify themselves against God, that would fain be a forging some other Religion, they are so weary and cloyed with this. Thus have I heard of some that have sought earnestly for an Alcoran, and profess an opinion, that all true Divinity lies there, and expect to be esteemed great Wits, of a deep reach, for this supposal. Others that have not skill enough to understand Turcism, yet have lusts enough to admire it, and the brave carnal Paradise it promises; and if they cannot persuade themselves to believe in it, yet they fancy it notably; and because they cannot expect to have it in another life, they will be sure of it in this.  
Hence do they advance to such a pitch of sensuality, as Heathenism was never guilty of; their whole life is a perpetual study of the arts of death, and their whole Souls an Holocaust, or burnt Sacrifice to their fleshly lusts. It were an horrid representation but to give you in a diagram, the several Arts that the god of this World hath now taught men to vilify and reproach the God of Heaven. Professed Atheism begins to set up; it comes in fashion, and then some Courtiers must needs be in it. Profaning of Scripture, and making too cheap of it, was never so ordinary; that holy Volume was never so violently and coarsely handled, even ravished and deflowered by unhallowed lips. 'Tis grown the only stuff in request, and ordinariest garment to clothe a piece of scurrilous Wit in, and the best of us can scarce choose but give it some applause. Beloved, there is not a sin in the World that sticks closer to him that once entertained it; the least indulgence in it, is a desperate sign. 'Tis called the chair of scorners, Psal. 1. a sin of ease and pleasure: a man that uses it, that is once a merry Atheist, seldom, if ever, proves a sad, sober Christian. Julian, and many others, have gone scoffing to Hell, (like men 
‖ whom  whose custom of mocking hath made wry mouthed) scarcely composing themselves to a solemn Countenance, till horror either of Hell, or Conscience, hath put smiling out of date. And if any of these sins are but crept in amongst you, it will be worthy our enquiry and examination; (and God grant your own impartial Consciences may return you Not guilty:) However this will but prove you no worse than Jews, for they here acknowledge God in their brain and tongues; they said, The Lord liveth.]  
Your second Interrogatory must be, Whether whilst you thus profess, you do not also swear falsely? And then 'tis to be feared, that every action of your lives will bring in an Evidence against you. 'Twere an accusation perhaps that you seldom hear of, to be challenged for Hypocrites, to be turned Puritans and pretenders to Holiness: yet this is it my Text must charge you with; professing of Religion, and never practising it; assenting to the truth of Scripture in your brain, but not adhering to it in your hearts; believing in Christ, and yet valuing him beneath the meanest sin you meet with. Look over your Creed, and observe whether your lives do not contradict every word in it; and is it not Hypocrisy, and Perjury, or, if you will have it, high Complementing with God, to be thus profuse and prodigal in our professions, which we never mean to perform? Then is it to be called belief, when it is sunk down into our hearts, when it hath taken root in a well-tempered soil, and begins to spring above ground, and hasten into an ear. That which grows like Moss on the tiles of an house, which is set no deeper than the fancy, will never prove either permanent, or solid nourishment to the soul. 'Twere a new hours work, to show every defect in our Faith, by our defections and desertions of God in our manners; yet if you will be in earnest with yourselves, and apply the grounds premised to your serious Examination, your meditations may throughly make up what here is likely to be omitted.  
One thing take home with you for a Rule to eternity, That every indulgence in any sin, is a sure argument of an Infidel: be you never so proud and confident of your Faith, and Justification by it; be you never so resolute that the Lord liveth; yet if your obedience be not uniform, if you embrace not what you assent to, surely you swear falsely. Your particular failings I am not knowing enough to represent to you; your own Consciences, if they be but called to, cannot choose but reflect them to your sight. Your outward profession and frequency in it, for the general is acknowledged; your Custom of the place requires it of you; and the example of Piety that rules in your Eyes, cannot but extort it. Only let your lives witness the sincerity of your professions; let not a dead Carcase walk under a living head, and a nimble active Christian brain be supported with bedrid, 
‖ motionless  mentionless Heathen ●imbs. Let me see you move and walk, as well as breath, that I may hope to see you Saints, as well as Christians.  
And this shall be the sum, not only of my advice to you, but for you, of my Prayers: That the Spirit would sanctify all our hearts, as well as brains; that he will subdue, not only the pride and natural Atheism of our understandings, but the rebellions, and infidelity, and heathenism of our lusts; that being purged from any relics, or tincture, or suspicion of irreligion in either power of our Souls, we may live by Faith, and move by Love, and die in Hope; and both in Life and Death, glorify God here, and be glorified with him hereafter.   

SERMON VIII.  LUKE XVIII. 11. 
God, I thank thee, that I am not as other men, extortioners, etc. or even as this Publican.  
THAT we may set out at our best advantage, and yet not go too far back to take our rise, 'tis but retiring to the end of the 8. Verse of this Chapter, and there we shall meet with an abrupt speech, hanging like one of Solomon's Proverbs, without any seeming dependence on any thing before or after it: which yet upon enquiry, will appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fallen down from Heaven, in the posture it stands in. In the beginning of the Eight verse he concludes the former Parable, I tell you that he will avenge them speedily; and then abruptly, Nevertheless, when the Son of man comes, shall he find faith upon the earth? And then immediately, Verse 9 he spoke another parable to certain that trusted in themselves, where this speech in the midst, when the Son of man comes, etc. stands there by itself, like the Pharisee in my Text, seorsim, apart, as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or intercalary day between two months, which neither of them will own, or more truly, like one of Democritus his atoms, the casual concurrence of which, he accounted the principle and cause of all things.  
That we may not think so vulgarly of Scripture, as to dream that any title of it came by resultance or casually into the world, that any speech dropped from his mouth unobserved, that spoke as man never spoke, both in respect of the matter of his speeches, and the weight and secret energy of all accidents attending them, it will appear on consideration, that this speech of his which seems an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a supernumerary superfluous one, is indeed the head of the corner, and ground of the whole Parable, or at least a fair hint or occasion of delivering it at that time. Not to trouble you with its influence on the Parable going before, concerning perseverance in prayer (to which it is as an Isthmus or fibula, to join it to what follows) but to bring our eyes home to my present subject: After the consideration of the prodigious defect of faith in this decrepit last age of the world, in persons who made the greatest pretences to it, and had arrived unto assurance and security in themselves; he presently arraigns the Pharisee, the highest instance of this confidence, and brings his righteousness to the bar, sub hac formâ.  
There is like to be, toward the second coming of Christ, his particular visitation of the Jews, and (than its parallel) his final coming to judgement, such a specious pompous show, and yet such a small pittance of true faith in the world, that as it is grown much less than a grain of mustardseed, it shall not be found when it is sought; there will be such giantly shadows, and pigmy substances, so much and yet so little faith, that no Hieroglyphic can sufficiently express it, but an Egyptian temple gorgeously over-laid, inhabited within by Crocodiles, and Cats, and carcases instead of gods; or an apple of Sodom, that shows well till it be handled; a painted Sepulchre, or a specious nothing; or which is the contraction and Tachygraphy of all these, a Pharisee at his prayers. And thereupon Christ spoke the parable, verse 9 there were two men went up into the temple to pray, the one a Pharisee, etc. verse 10. 
Ver. 9 Ver. 10.   
Concerning the true nature of faith, mistaken extremely now adays by those which pretend most to it, expulsed almost out of men's brains, as well as hearts, so that now it is scarce to be found upon earth, either in our lives, or almost in our books; there might be framed a seasonable complaint in this place, were I not already otherwise embarked. By some prepossessions and prejudices infused into us, as soon as we can con a Catechism of that making, it comes to pass that many men live and die resolved that faith is nothing but the assurance of the merits of Christ applied to every man particularly; and consequently of his salvation: that I must first be sure of Heaven, or else I am not capable of it; confident of my salvation, or else necessarily damned. Cornelius Agrippa being initiated in natural magic, Paracelsus in mineral extractions, Plato full of his Ideas, will let nothing be done without 
* f. them;  the Pythagoreans, brought up with numbers perpetually in their ears, and the Physicians poring daily upon the temperaments of the body; the one will define the soul an harmony, the other a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Philoponus. And so are many amongst us, that take up fancies upon trust for truths, 
In lib. 1. de anima.  never laying any contrary proposals to heart, come at last to account this assurance as a principle without which they can do nothing; the very soul that must animate all their obedience, which is otherwise but a carcase or heathen virtue; in a word, the only thing by which we are justified or saved. The confutation of this popular error, I leave to some grave learned tongue, that may enforce it on you with some authority; for I conceive not any greater hindrance of Christian obedience, and godly practice amongst us, than this: for as long as we are content with this assurance as sufficient stock to set up for Heaven, there is like to be but little faith upon the earth. Faith if it be truly so, is like Christ himself, when he was Emmanuel, God upon the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an incarnate faith, cut out and squared into limbs and lineaments; not only a spiritual invisible faith, but even flesh and blood, to be seen and felt, organised for action; 'tis to speak, and breath, and walk and run the ways of God's Commandments: An assent not only to the promises of the Gospel, but uniformly to the whole Word of God, commands and threats as well as promises. And this, not in the brain or surface of the soul, as the Romanist seats it, but in the heart, as regent of the hand and tongue in the concurrence of all the affections. Where it is not only a working faith, an obeying faith, but even a work, even obedience itself; not only a victorious faith, but even victory itself, 1 Jo. v. 4. 
Rom. I. 5. ● Jo. V. 4.  This is our victory, even our faith: to part with this as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is our only business, is sure an unreasonable Thesis. Any faith but this, is a faith in the clouds, or in the air, the upper region of the soul, the brain; or at most, but a piece of the heart; a magical faith, a piece of sorcery and conjuring; that will teach men to remove Mountains, only by thinking they are able; but will never be taken by Christ for this faith upon the earth: if it do walk here, it is but as a Ghost; 'tis even pity but it were laid. Let me beseech you meekly, but if this would not prevail, I would conjure you all in this behalf; the silly weak Christian to fly from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and call for some light of their lawful Pastors, to find out the deceit; and the more knowing illuminate Christian, to examine sincerely and impartially by feeling and handling it throughly, whether there be any true substance in it or no. The Pharisee looking upon himself superficially, thought he had gone on, on very good grounds, very unquestionable terms, that he was possessed of a very fair estate; he brought in an inventory of a many precious works; I fast, I tithe, etc. verse 12. 
Verse 12.  hath no other Liturgies but thanksgivings, no other sacrifice to bring into the temple, but Eucharistical; and yet how foully the man was mistaken?  
God I thank, etc.  
The first thing I shall observe in the words, is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rational importance of them, as they are part of a rhetorical Syllogism, an example or parallel to show that in the last days, though men think that there is a great deal, yet there is indeed like to be but little Faith upon the Earth. And the issue from thence is, the Pharisees flattering favourable misconceit of his own estate, and the parallel line to that, our premature deceivable persuasions of ourselves, that is ordinary among Christians.  
The second thing is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the natural literal importance of the words, and therein the concomitants or effects of those his misconceits,  
1. Pride. 2. Censoriousness. Pride noted by his speech, I thank thee that I am not; then his posture, pluming up himself, standing by himself he prayed; as the Syriack set the words, and many Greek copies, some by making a comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, standing by himself; as Beza renders it, seorsim, apart; not as our English, he stood and prayed thus with himself, but as the words will likewise bear it, he stood by himself thus; this posture signifying a proud contemptuous behaviour, whilst the Publican stood crouching humbly, and tremblingly behind.  
2. Censoriousness and insinuating accusations of other men's persons, even as this Publican. To which we may add the occasion of all this, seeing the Publican behind him, (i. e.) comparing himself with notorious sinners, he was thus proud and censorious.  
And of these in their order, as powerfully and effectually to your hearts, as God shall enable me. And first of the first, the Pharisees favourable misconceits of himself, and parallel to these, our deceivable persuasions of ourselves, God I thank, etc.  
The black sin that hath died the Pharisees soul so deep, as to become his characteristic inseparable property, a kind of agnomen, a perpetual accession to his name, is hypocrisy. The proper natural importance of which word, signifies the personating or acting of a part, putting on another habit than doth properly belong to him. But by the liberty we ordinarily allow to words, to enlarge themselves sometimes beyond their own territories, to thrive and gain somewhat from their Neighbours, it is come vulgarly to signify all that ambitious outside, or formality, the colour and varnish of religion, by which any man deceives either others or himself; and accordingly there is a twofold hypocrisy, the first, deceiving others; the second, himself. That by which he imposeth upon others, is the sin we commonly declaim against, under that name, most fiercely, sometime by just reason, as having been circumvented by such glozes, sometime in a natural zeal to truth, preferring plain downright impiety, before the same transfigured by a varnish. Reatus impii pium nomen, his being counted innocent, is an accession to his guilt. But then sometimes too, under this odious name we may wound sincere and pure devotion; as the primitive Christians were by the tyrants put in wild beasts skins, that they may be torn in pieces; men may be deterred from all the least appearance of purity, for fear they should be counted hypocrites. However this first sort of hypocrisy may deserve its seasonable reprehension, this Parable in my Text doth not take it in; but insists mainly upon the other, that colour of piety by which a man deceives himself, and cheats and glozes with his own soul. That first sort, were it not for some hurtful consequences, might for aught I can gainsay, pass for an innocent quality in a sinner. For what great injury doth that man do to any other, or himself? what grand sin against God or the World, by desiring to seem better than he is; by labouring to conceal those sins in himself, which could not be known without dishonour to God, and scandal to his neighbour? 'Twas a Lawyer's answer, being questioned whether it were lawful for a Woman to take money for prostituting herself, that indeed 'twas a sin to prostitute herself; but that being supposed, as in some kingdoms it is permitted, he thought 'twas no great fault to get her living by it.  
Not to justify his opinion, but apply it by accommodation: In like manner arraign an hypocrite, and muster up all the sins he hath committed in secret, and all these I will acknowledge worthy of condemnation, because sins: Nay, if his end of concealing them, be to circumvent a well-believing Neighbour, that shall be set upon his score also; but for the desire itself of keeping his sin from the eyes of men, so that he do not from the eyes of God, and his Ministers upon occasion; for a cautiousness in any one, not to sin scandalously, or on the house top, take this by itself, abstracted from the sin it belongs to, and I cannot see why that should be either a part, or aggravation of a sin. There is nothing that deserves the tears, yea and holy indignation of a godly soul, more than the sight of an immodest boasting sinner, that makes his crimes his reputation, and his abominations his pride, and glory. 'Tis that which we lay to the Devils charge in the times of Heathenism; that he strove to bring sin in credit by building Temples, and requiring Sacrifices to lust, under the name of Venus, Priapus, and the like; that incontinence might seem an act of Religion; and all the profaneness in the world, a piece of adoration. And it begins now to be revived in the world again, when bashfulness is the quality of all others most creditably parted with; and the only motive to the commission of some sins is, to be in the fashion, to be seen of men; when men put on affected errors, affected vanities, affected oaths, just as they do gay clothes, that they may be the better counted of: this indeed is a damnable hypocrisy, when men are fain to act parts in sin, that they are not naturally inclined to; and to force their constitutions, and even to offer violence to their own tender dispositions, that so they may not be scoffed at for punies, or precise persons, as Augustus his daughter, which being admonished of a sin that beasts would never have committed, answered that that was the reason they omitted the enjoyment of so precious a delight, because they were beasts; as if innocence were more bestial than lust, and ignorance of some sins, the only guilt. The horror and detestation that this sin strikes into me, makes me, I confess, willing almost to become an advocate of the first kind of hypocrisy, whereby men retain so much modesty in their sins (I hope of weakness) as to be willing to enjoy the charitable men's good opinion though undeserved.  
But for the second kind of hypocrisy, this cozening of a man's own soul, this tiring and personating in the closet, this inventing of arts and stratagems to send himself comfortably and believingly to the Devil, this civil intestine treachery within, and against ones self; this is the grand imposture that here the Pharisee is noted for. An easiness and cheateableness that costs the bankrupting of many a jolly Christian soul. He, saith Plutarch, that wants health, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 12.  let him go to the Physicians, but he that wants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good durable habit of body, let him go to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the masters of exercise) otherwise he shall never be able to confirm himself into a solid firm constant health, called thereupon by Hypocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the constitution of wrestlers; without which, health itself is but a degree of sickness, nourishment proves but swellings, and not growth, but a tympany. Both these, saith he, Philosophy will produce in the soul, not only teaching men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (where by the way, he repeats almost the whole decalogue of Moses, though in an heathen dialect) to worship the Gods, etc. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the health of the soul, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is above all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to be overjoyed or immoderately affected in all this. This which he attributes to Philosophy in general, is, saith Aristotle, an act of intellectual prudence, or sobriety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to vouchsafe higher titles to himself than he is worthy of; not to think himself in better health than he is, which is not the dialect of a mere heathen, but the very language of Canaan, Rom. xii. 3. 
Rom. xii. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very word in Aristotle, which cannot be better expressed than by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a moderate sober equal opinion of ones own gifts; not to overprize God's graces in ourselves, not to accept ones own person, or give flattering titles to one's self; in Jobs phrase. This Chrysostom calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word near kin unto the former, the meekness or lowliness of heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. when a man having attained to a great measure of grace, 
c. 5. pag. 261.  and done great matters by it, and knoweth it too, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fancies no great matter of himself for all this. As the three Children in Daniel having received a miracle of graces, which affected even the enemies of God, yet were not affected with it themselves; enabled to be Martyrs, and yet live. Or as the Poet of Callimachus that stood after he was dead— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Pantelius  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Which is Nebuchadnezars phrase, walking in the midst of the fire, and yet they have no hurt. Yet in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Song of praise, all that they say of themselves is this, and now we cannot open our mouths, ver. 9 
Song of 3. child. ver. 9  for this, saith Chrysostom, we open our mouths, that we may say this only, that it is not for us to open our mouths. By this low modest interpretation every Christian is to make of his own actions and gifts, you may guests, somewhat of the Pharisees misconceits.  
For first, were he never so holy and pure, of never so spiritual Angelical composition, yet the very reflecting on these excellencies, were enough to make a Devil of him. The Angels, saith Gerson, as the Philosopher's intelligences, have a double habitude, two sorts of employments natural to them; One upwards, in an admiration of God's greatness, love of his beauty, 
Tri. 1. in Magnif.  obedience to his will, moving as it were a circular daily motion about God, their Centre; (as Boethius of them Mentemque profundam circumeunt:) another downward, of regiment and power in respect of all below, which they govern, and move and manage. Now if it be questioned, saith he, which of these two be more honourabe, for the credit of the Angelical nature, I determine confidently, that of subjection, pulchriorem & perfectiorem esse, quam secunda regitivae dominationis, 'tis more renown to be under God, than over all the world besides. As the service to a King, is the greatest preferment that even a Peer of the Realm is capable of. And then if an Angel should make a Song of exultance to set himself out in the greatest pomp, he would begin it as Mary doth her Magnificat, For he hath regarded the low estate of his servant: So that the blessed Virgins mention of her own lowliness, was not a piece only of modest Devotion, but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of expression, and high Metaphysical insinuation of the greatest dignity in the world. And then, let the Pharisee be as righteous as himself can fancy, come to that pitch indeed, which the contemptuous opinionative Philosophers feigned to themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Tatianus, which is in the Church of L●●dicaea's phrase, I am rich and am increased in spiritual wealth, and have need of nothing; 
p. 162.  or the fools in the Gospel, 
St. Luke xuj. 19.  I have store laid up for many years; nay to St. Paul's pitch, wrapped so high, that the schools do question whether he were viator or comprehensor, a traveller, or at his journeys end; yet the very opinion of God's graces would argue him a Pharisee; this conceiving well of his estate, is the foulest misconceit. For if he be such a complete righteous person, so accomplished in all holy graces, why should he thus betray his soul, by depriving it of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the very Heathens could observe so absolutely necessary; this humility and lowliness of mind, this useful and most ingenuous virtue, always to think vilely of himself; not to acknowledge any excellence in himself, though he were even put upon the rack. The Philosophers that wrote against pride, are censured to have spoiled all, by putting their names to their Books. Modesty, like Dina, 
Gers. tr. 10 in Magnif.  desiring never so little to be seen, is ravished. The sanctifying spirit that beautifies the soul, is an humbling spirit also, to make it unbeauteous in its own eyes. And this is the first misconceit, the first step of Pharisaical hypocrisy, thinking well of ones self on what ground soever; contrary to that virgin grace, humility, which is a virtue required not only of notorious infamous sinners (for what thanks or commendation is it for him to be on the ground, that hath fallen and bruised himself in his race? for him that is ready to starve, to go a begging?) but chiefly and mainly of him that is most righteous; when he that knows a great deal of good by himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great deal of good success in the spirit, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not advanced a whit at the fancy of all this.  
The Pharisees second misconceit is a favourable overprizing of his own worth, expecting a higher reward, than it in proportion deserves. When looking in the glass, he sees all far more glorious in that reflect beam, than it is in the direct, all the deformities left in the glass, and nothing but fair returned to him, a rough harsh unpleasing voice, smoothed, and softened, and grown harmonious in the Echo: there is no such cheating in the world, as by reflections. A looking-glass by showing some handsome persons their good faces, and that truly, hath often ruined them by that truth, and betrayed that beauty to all the ugliness and rottenness in the world; which had it not been known by them, had been enjoyed. But then your false glasses, what mischief and ruin have they been authors of? how have they given authority to the deformed'st creatures, to come confidently on the stage, and befooled them to that shame, which a knowledge of their own wants had certainly prevented? What difference their may be betwixt the direct species of a thing, and the same reflected, the original and the transcript, the artificial famous Picture of Henry the Fourth of France, will teach you; where in a multitude of feigned devices, a heap of painted, fantastical Chimaeras which being looked on right, resembled nothing, being ordered to cast their species upon a pillar of polished metal reflected to the spectator's eye, the most lively visage of that famous King. He that hath not seen this piece of Art, or hath not skill in Catoptrics enough to understand the demonstrable grounds and reasons of it, may yet discern as much in nature, by the appearance of a rainbow, where you may see those colours reflected by the cloud, which no Philosopher will assert to be existent there. And all this brings more evidence to the Pharisees indictment, and demonstrates his opinion of his own actions or merit's, to be commonly deceivable and false.  
He sees another man's actions radio recto, by a direct beam; and if there be no humour in his eye, if it be not glazed with contempt or envy, or prejudice, he may perhaps see them aright. But his own he cannot see but by reflection, as a man comes not to see his own eyes, but in the shadow, 
Pag. 8.  and at the rebound; whereupon Alcinous the Platonic calls this act of the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a dialogue of the soul with itself, and the knowledge that comes from thence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a resemblance by shadowing. The soul understands, and wills its object; this act of it by its species is cast upon the fancy, and from thence, as even now from the column of brass, or Bell-metal, 'tis reflected to the understanding: and then you may guests, what a fair report he is likely to receive, when a Pharisees fancy hath the returning of it. He that with his own clearest eyes could take a gnat for a taller unwieldier creature than a Camel, and rhereupon strains at it, Mat. xxiii. 24. 
Mat. xxiii. 24.  what would he do if he should come to his multiplying glass? he that when he sees a mote, and that radio recto, in others eyes, can mistake it for a beam, how can he, think you, improve the least atom of good, when he is to look on it in himself? how will his fancy and he, the one a cheat from the beginning, the other full greedy of the bait, fatten and puff up a sacrifice, that he himself hath offered? O how fair shall it appear, and ready to devour all the seven fat ones, though it be the thinnest of Pharaoh's lean kine, lank and very ill favoured? how shall the reflection of his beggarliest rags return to his eye the picture of a King? and the ordinariest vapour, or cloud of his exhaling, be decked over with all the beauty and variety of the Rainbow? what Aristotle said of the Sophist●, that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Elench. l. 1.  though it be a puzzling place for the Critics, this Censor or Aristarchus in my Text, will interpret by his practice; he blows up himself, as the● were used to do their meat, against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Tribunes or a Sheriff's feast, that it may look the fairer, and not deceive others only, but himself; forgets what he has done, and now thinks 'tis his natural complexion: as the Carpenter in the thirteenth of Wisdom; 
Wisd. xiii.  that piece of wood which himself had just now carved into an Idol, he presently prays to and worships as a God: or as liars, that by telling a tale often, at last begin to believe themselves; so hath he befooled himself into a credulity: the farthing Alms he hath given shall by a strange kind of usury (yet not stranger, perhaps, than what he deals in daily) be fancied into a mountain of gold; and the bare calves of their lips, become Hecatombs. If he have abstained from flesh, when the Market would yield none; or forborn to eat a supper, after a notorious feast, he will call this, fasting twice in the week, verse 12. 
verse 12.  and avouch himself an obedient abstemious subject and Christian, though good Friday be witness of his unchristian Epicurism. If he afford the Minister the tenth of his house-rent, and annual benevolence far below that that his deuce would come to, which by taking of a jolly Fine at first, is for ever after pared into but a larger sort of quitrents (though his extortion bring in no revenue to any but the Devil and himself) he will yet be confident with the Pharisee, I pay tithes of all that I possess.  
A pittance of virtue in a Pharisee, is like the Polypod's head, to which Plutarch compares Poetry, 
Mor. lib. ● pag. 25.  hath some good, but as much or more ill in it also; sweet indeed and nutritive, saith he; and so is all virtue, though simply moral, good wholesome diet for the soul; but withal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it sends up vapours into the brain, and ends in whimsies and strange and troublesome dreams: the man fancies, I know not what, presently of himself; like learning in an ill natured man, all about him are the worse for it; one moral virtue tires sometimes the whole vicinity of natural good disposed gifts: 'twere well perhaps for his ingenuity and modesty, that he were not so virtuous; that one drop of water being attenuated into Air, hath taken up all the room in the bladder: 'twere as good for the heart to be shrivelled up, as thus distended, it must be squeezed again, to make place for some more substantial guest, and be emptied quite, that it may be filled. In brief, 'tis the small measure, and this, only of airy, empty piety, that hath puffed up the man. As they say a little critical learning makes one proud; if there were more, it would condensate and compact itself into less room.  
And generally the more there is within, the less report they give of themselves; as St. Matthew mentioning himself before his Conversion, doth it distinctly, Matth. ix. 9. by the name of Matthew, and his Trade sitting at the receipt of custom, Matthew the Publican, by that odious renaming of sin; (whereas all the other Evangelists call him Levi, or the son of Alpheus) but leaves out the story of his own feasting of Christ, 
verse 10.  (only as Christ sat at meat in the house) which St. Luke sets down exactly, and Levi made him a great feast, Luke v. 27. or as in the history of St. Peter's fall and repentance, in the Gospel according to St. Mark, (which the Primitive Church agree that St. Peter had a hand in it) his denial is set down with all the aggravating circumstances, more than in all the rest put together, Mar. xiv. 71. He began to curse, and swear, I know not this man of whom you speak: two Evangelists say only, he denied him the third time; to this St. Matthew adds, he cursed, and swore, saying, I know not the man. But he in his own witness, most exactly in aggravating the sin, I know not this, etc. But when he comes to the mention of his repentance, when the two other say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he himself, or St Mark from him, only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he wept; always speaking as much bad, and as little good of themselves as can be.  
A little windy opinionative goodness distempers the empty brain, 'tis Charity must ballast the heart; and that's the grace, according to holy Maximius his opinion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that all this while we have required, but not found in the Pharisee, and that's the reason that the brass sounds so shrill, and the cymbal tinkles so merrily. And this is the Pharisees second misconceit, his overprizing his own good deeds and graces. The third is,  
His opinion of the consistence and immutability of his present estate, without any, either consideration of what he hath been, or fear what he may be again; he hath learned, or rather abused so much Scripture, as that the yesterday and the morrow must care for themselves; Prometheus or Epimetheus are profane heathen names to him; he is all in contemplation of present greatness; like the heathen gods, which are represented to have nothing to do, but admire their own excellencies. I thank God that I am not, etc. The Pharisee having a first-borns portion from the hand of God, will not be rude or importunate with him for new and fresh supplies; nor will he disparage himself so much as to suspect the perpetuity of his enjoyment. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Plutarch, a man that is honourably and freely born, hath a fair treasure of confidence, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and so a natural advantage of other men; but bastards and men of a cracked race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that have a great deal of copper or dross mixed with their Or and Argent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these men are born to be humble and shamefaced. But amongst these contemplations, he may do well to consider the Amorite his father, and his mother the Hittite, the pollutions and blood he was clothed with in the day that he was born, Ezek. xuj. 
Ezek. xuj.  the accursed inheritance as well of shame as sin derived unto him. For then certainly he would never so plume himself in his present sunshine. If he have not gotten in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among the Adamites in Epiphanius, 
Haeres. ●2.  and there set up for one of Adam's sect before his fall, or the Valentinians which called themselves the spirituals, and the seed of Abel, who indeed never had any natural seed we hear of: if he will but grant himself of the ordinary composition and race of men, come down from Adam either by Cain or Seth, I am sure he shall find sins past enough, either in his person or nature, to humble him, be he never so spiritual. And then for the time to come, Christ certainly was never so espoused to any soul, as to be bound to hold it for better for worse. That if he find aught in that spouse contrary to the vow of wedlock, he can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the word used in divorces amongst the Athenians on the husband's part) send the soul out of his house or temple; especially if she do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the phrase used on the woman's part) if she leave or forsake the husband; if she draw back or subduce herself out of his house, Heb. x. 38, 
Heb. x. 38. Heb. iii 1●.  etc. by an evil heart of unbelief, openly depart from the living God, Heb. iii 12. It is observed by the Critics, as an absurd ridiculous phrase in some Authors, to call the Emperor's Divi in their life time, which saith Rittershusius, when the propriety of the Roman Tongue was observed, capitale fuisset, had been a grand capital crime. And as absurd, no doubt, is many men's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Canonising, securing and befainting themselves in this life, upon every slight praemature persuasion that they are in Christ. That which Aphrodisius on the Topics, observes of the leaves of Trees, may perhaps be too true of the spiritual estate and condition of men, that the Vine and Fig and Plane tree, which have thin broad leaves, and make the fairest show, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do thereupon shed them presently; some few indeed, the Olive, Bay, and Myrtle, which have narrow solid leaves, are able to keep them all the Year long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, always green and flourishing. And God grant, such laurels may for ever abound in this Paradise, this garden of the land; that the children of this mother, may environ her like olive plants round about her table; this perhaps you will count an high thing, to shed the leaf, but what think you of extirpation, and rooting up? even this you shall hear denounced, and executed on those that cast a fair shadow, either as on degenerous or unprofitable trees; either for bad fruit, or none at all, Cut it down why cumbreth it the ground?  
But to our purpose; when St. Paul therefore resolves that nothing should ever separate him from the love of God, Rom. viij. 
Rom. viij.  sin is there left out of the catalogue; be he never so possessed of that inheritance, for aught he knows this very confidence may root him out again. His Brethren the Jews thought their estate as irreversible as the Pharisees here; and upon as good grounds as he can pretend; the very promise of God to Abraham's seed indefinitely; and yet by that time this Parable was spoken, they can bring him word of the repeal of that promise, within a while sealed and confirmed by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their instant utter destruction; a forerunner of which, (if not the cause) was this confidence of their immutable estate.  

Mor. l. 1. p. 43.  It was a fancy of the Stoics mentioned by Plutar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that a wise man could do nothing amiss, that all that he did was wise and virtuous. And they that will have men saved and damned by a Stoical necessity, now adays, may borrow this fancy of the Stoics also: but Homer, saith he, and Euripides long since exploded it. I am sure St. Paul will fairly give any man leave, that takes himself to be in a good estate now, to fear a bad before he die; to expect a tempest in a calm; or else he would not have been so earnest with him that thinks he stands, to take heed lest he fall, 1 Cor. x. 12. 
1 Cor. x. 12. pag. 170.  It was the confidence of a Turk (i. e.) a Stoic revived, in Nicetas Chon. that said he knew they must overcome, on now for ever, as having got 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an habit of conquering: and it was well if this assurance did not take the pains to lose it him again. It is the Rhetoric of discreet Captains to their Soldiers in Thucydides, and other Historians, to exhort them to fight on comfortably and courageously, as having overcome, in remembrance of their past victories as pawns, and pledges of the future: but 'tis always on condition and presumptions of the same diligence and valour, which formerly they showed; and the same military encouragements and munition, the Fathers frequently furnish us with against our spiritual warfare, but all rather to increase our diligence than security; to set us to work on hope of success, not to nourish us in idleness in hope of a victory. If we should suffer the Devil from this proposition, he will give his Angels charge that a child of his shall not dash his foot against a stone; and then that assumption, thou art the child of God; to conclude, that thou canst not hurt thyself with a fall, he would strait back that with a Mitte te deorsum, Cast thyself down to show what thou canst do; and than if thou hast not another scriptum est to rejoinder, thou shalt not tempt, (than this confidence is tempting of God) I know not how thou wilt be able to escape a precipice, a bruise if not a breaking. The Valentinian having resolved himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual, confessed indeed that other men must get some store of faith, 
lib. 1. p. 26.  and works to help them to Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Iren. But they had no need of either, because of their natural spiritualness; that which is spiritual cannot part with its spiritual hypostasis, what ever it do or suffer; no more than gold by a sink can lose its lustre; or the Sunbeams be defamed by the dunghill they shine on. They commit all manner of impurity, saith he, and yet they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seeds of the election; the seeds indeed, deep set in the earth, that take root downward, but never bare fruit upward; they never spring at all, except it be towards Hell; nor sprout out any branch or stalk of works, unless it be of darkness. These forsooth have grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as their proper possessions, all others but to use; and so it seemed, for they of all others made no use of it. There was another like fancy in the same Irenaeus, of Marcus and his followers, that by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of baptising, that they had, that they were become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible to the judge, then if ever they were apprehended 'twere but calling to the mother of Heaven, and she would send the helmet in Homer, that they should presently vanish out of their hands. Thus have men been befooled by the Devil to believe that their sacred persons could excuse the foulest acts, and, as it was said of Cato, even make crimes innocent; thus have some gotten the art of sinning securely, nay religiously, as he that in our English History would put his Neighbours in a course to rebel legally. But I hope all these fancies have nothing to do, but fill up the Catalogues in Irenaeus and Epiphanius; I trust they shall never be able to transplant themselves into our brains or hearts: but pray God there be no credence of them scattered here and there among hasty, ignorant overweening Christians. A man shall sometimes meet abroad some reason to suspect it, yet 'twere pity to fear so far as to set to confute them. There may be indeed a state and condition of Christians so well settled and riveted by Christ in grace, that their estate may be comfortably believed immutable, an election under oath, perhaps that mentioned by the Psalmist, I have sworn by my holiness, I will not fail David; for spiritual blessings are frequently in Scripture conveyed along with temporal. But it is much to be doubted, that those men that have boldness to believe this of themselves, have not ballast enough of humility and fear, to make it good. Porphyry had so much Divinity in him, as to observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that perpetual washings, and purge and lustrations, were the only means to defend or deliver from evil, either to come or present; the only Annulets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world; 'tis the rainbow in the Heaven reflected thither from a cloud of tears below, that is, God's engagement never again to drown the earth. But then there must be also another bow in the heart, that must promise for that, that it shall not be like a deceitful bow, go back again to folly, never again be drowned with swinish, bestial, filthy lusts. In the seventeenth of Exodus, 
Exod. xvii.  the Israelites prevailed against Amalek, and that miraculously without any sensible means; and verse 16. 
verse 16.  the promise is made for the future, that the Lord will fight with Amalek for ever; where, by the way, the LXX. put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God will fight against Amalek as it were under hand, by secret hidden strength; which addition of theirs (if it were inspired into the Translators, as St. Augustine is of opinion, all their variations from the Hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so Canon) then happily that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify some secret infusion of supernatural power into Moses his hands, that there is promised, answerable to that same effusion of grace, to enable all the People of God in our fight with sin, the spiritual Amalek, by which grace Moses and the Christians have assurance to prevail. And this may be ground enough for a Christian; Christ hath prayed, and God promised, that your faith shall not fail. But then all this while, the story of the day will tell us, on what terms this security of victory stood, if so be Moses continue to hold up his hands; noting 1. the power of prayer; 2. of obedience; 3. of perseverance; and upon these terms even a Pharisee may be confident without presumption: but if his hands be once let down; if he remit of his Christian valour (for so manus demittere signifies in Agonisticks) Amalek prevails, Verse 11. 
Ver. 11.  Just as it fared with Samson; he had an inconceivable portion of strength, even a ray of God's omnipotence bestowed on him, but this not upon term of life, but of his Nazarites vow (i. e.) as the LXXII. render it, Numb. vi. 2. 
Numb. VI 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a prayer as well as a vow; and that, of separating or hallowing purity and sanctity to the Lord; and his vow being broken, not only that of his hair, but with it, that of his holy obedience; that piece of Divinity presently vanished, and the Philistines deprived him of his eyes and life. And thereupon it is observable, that Numb. xv. 9. 
Numb. XV. 9.  that which is in the Hebrew in performing a vow is rendered by the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to magnify a vow; then is the vow or resolution truly great, that will stand us in stead, when it is performed. As for all others, they remain as brands and monuments of reproach to us; upbraiding us of our inconstancy first, then of disobedience; and withal, as signs to warn, that God's strength is departed from us. I doubt not but this strength being thus lost, may return again before our death, giving a plunge, as it did in Samson, when he plucked the House about their ears at last, Jud. xuj. 
Jud. XVI. ver. 22.  But this must be by the growing out of the hair again, Verse 22. the renewing of his repentance and sanctity with his vow, and by prayer unto God, verse 28. 
ver. 28.  Lord God, or as the LXXII. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Remember me, I pray thee, and strengthen me; but for all this, it was said before in the 19 verse, his strength, and in the 20. verse, 
ver. 19 ver. 20.  the Lord was departed from him. And so no doubt it may from us, if we have no better security for ourselves than the present possession, and a dream of perpetuity. For though no man can excommunicate himself by one rule, yet he may by another, in the Canon Law; that there be some faults excommunicate a man ipso facto; one who hath committed them, the Law excommunicates, though the Judge do not: you need not the application; 
hist. come. cap. 11. cap. 19  there be perhaps some sins and Devils like the Carian Scorpions, which Apollonius and Antigonus mention out of Aristotle, which when they strike strangers, do them no great hurt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, presently kill their own countrymen; some Devils perhaps that have power to hurt only their own subjects; as sins of weakness and ignorance, though they are enough to condemn an unregenerate man, yet we hope, through the merits of Christ into whom he is engrafted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall do little hurt to the regenerate, unless it be only to keep him humble, 
Cap. 12.  to cost him more sighs and prayers. But then, saith the same Apollonius there, your Babylonian snakes that are quite contrary, do no great hurt to their own Countrymen, but are present death to strangers; and of this number, it is to be feared, may presumption prove, and spiritual pride; sins that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Devil's natives, ordinary habitual sinners need not much to fear; but to the stranger, and him that is come from far, thinking himself, as St. Paul was, dropped out of the third Heaven, and therefore far enough from the infernal country, 'tis to be feared I say, they may do much mischief to them. And therefore as Porphyry says of Plotinus in his life, and that for his commendation; that he was not ashamed to suck when he was eight years old, but as he went to the Schools frequently diverted to his nurse; so will it concern us for the getting of a consistent firm habit of soul, not to give over the nurse when we are come to age and years in the spirit, to account ourselves babes in our virility, and be perpetually a calling for the dug, the sincere milk of the word, of the Sacraments, of the Spirit, and that without any coyness or shame, be we in our own conceits, nay in the truth, never so perfect, full grown men in Christ Jesus.  
And so much be spoken of the first point proposed, the Pharisees flattering misconceit of his own estate; and therein implicitly of the Christians premature deceivable persuasions of himself; 1. thinking well of ones self on what grounds soever; 2. overprizing of his own worth and graces; 3. his opinion of the consistency and immutability of his condition, without either thought of what's past, or fear of what's to come. Many other misconceits may be observed, if not in the Pharisee, yet in his parallel the ordinary confident Christian; as 1. that God's decree of election is terminated in their particular and individual entities, without any respect to their qualifications and demeanours. 2. That all Christian faith is nothing but assurance, a thing which I touched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preface, and can scarce forbear now I meet with it again. 3. That the Gospel consists all of promises of what Christ will work in us, no whit of precepts or prohibitions. 4. That it is a state of ease altogether and liberty, no whit of labour and subjection; but the Pharisee would take it ill if we should digress thus far, and make him wait for us again at our return. We hasten therefore to the second part, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or natural importance of the words, and there we shall find him standing apart, and thanking God only perhaps in compliment; his posture and language give notice of his pride, the next thing to be touched upon.  
Pride is a vice either 1. in our natures, 2. in our educations, or 3. taken upon us for some ends: The first is a disease of the soul, which we are inclined to by nature; but actuated by a full diet, and inflation of the soul, through taking in of knowledge, virtue, or the like; which is intended indeed for nourishment for the soul, but through some vice in the digestive faculty, turns all into air and vapours, and windiness, whereby the soul is not fed but distended, and not filled but troubled, and even tortured out of itself. To this first kind of pride may be accommodate many of the old fancies of the Poets and Philosophers, the Giants fight with God, (i. e.) the ambitious daring approaches of the soul toward the unapproachable light, which cost the Angels so dear, and all Mankind in Eve, when she ventured to taste of the Tree of Knowledge. Then, the fancy of the Heathens mentioned by Athenagoras, that the souls of those giants were Devils; 
pag. 28. B.  that 'tis the Devil indeed that old Serpent, that did in Adam's time, and doth since animate and actuate this proud soul, and set it a moving. And Philoponus saith, that winds and tumors (i. e.) lusts and passions, those troublesome impressions in the soul of man, are the acceptablest sacrifices, the highest feeding to the Devils; nay to the very damned in Hell, who rejoice as heartily to hear of the conversion of one virtuous, or learned man to the Devil, of such a brave proselyte, I had almost said, as the Angels in Heaven at the repentance and conversion of a sinner. This is enough I hope to make you keep down this boiling and tumultuousness of the soul, lest it make you either a prey, or else companions for Devils; and that's but a hard choice, nay a man had far better be their food than their associates, for then there might be some end hoped for, by being devoured; but that they have a villainous quality in their feeding, they by't perpetually but never swallow, all jaws and teeth, but neither throats nor stomaches; which is noted perhaps by that phrase in the Psalmist, Death gnaweth upon the wicked, is perpetually a gnawing, but never devours or puts over.  
Pride in our education, is a kind of tenderness and chillness in the soul, that some people by perpetual softness are brought up to, that makes them uncapable and impatient of any corporal or spiritual hardness; a squeasiness and rising up of the heart against any mean, vulgar or mechanical condition of men; abhorring the foul clothes and rags of a beggar, as of some venomous beast: and consequently as supercilious and contemptuous of any piece of God's service, which may not stand with their ease and state, as a starched Gallant is of any thing that may disorder his dress. Thus are many brought up in this City to a loathing and detestation of many Christian duties, of alms-deeds, and instructing their Families in points of religion; of visiting and comforting the sick, nay even of the service of God, if they may not keep their state there; but specially of the public prayers of the Church, nothing so vulgar and contemptible in their eyes as that. But I spare you, and the Lord in mercy do so also.  
The third kind of pride is a supercilious affected haughtiness, that men perhaps meekly enough disposed by nature, are fain to take upon them for some ends; a solemn censorious majestic garb, that may entitle them to be patriots of such or such a faction; to gain a good opinion with some, whose good opinion may be their gain. Thus was Mahomet fain to take upon him to be a Prophet, and pretend that 'twas discoursing with the Angel Gabriel made him in that case, that his new wife might not know that he was Epileptical, and so repent of her match with a beggar, and a diseased person. And upon these terms Turcism first came into the world, and Mahomet was cried up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greatest Prophet (to omit other witness) as the Saracen fragments tell us, that we have out of Euthymius. Thus are imperfections and wants, sometimes even diseases both of body and mind, assumed and affected by some men, to get authority to their persons, and an opinion of extraordinary religion; but rather perhaps more Oil to their Cruse, or custom to their trading. But not to flutter thus at large any longer, or pursue the common-place in its latitude, the Pharisees pride here expresseth itself in three things; 1. his posture, standing apart; 2. his manner of praying, altogether by way of thanksgiving: 3. his malicious contemptuous eye upon the Publican. The first of these may be aggravated against the schismatic that separates from the Church, or customs, but especially Service and Prayers of the Church. 'Tis pride certainly that makes this man set himself thus apart, whereas the very first sight of that holy place strikes the humble Publican upon the knees of his heart afar off; as soon as he was crept within the gates of the Temple, he is more devout in the Porch, than the Pharisee before the Altar. The 2 d. against those that come to God in the pomp of their souls, commending themselves to God, as we ordinarily use the phrase, commending indeed not to his mercy, but acceptance; not as objects of his pity, but as rich spiritual Presents; not tears to be received into his bottle, but jewels for his treasure. Always upon terms of spiritual exultancy, what great things God hath done for their souls; how he hath fitted them for himself; never with humbled bended knees in acknowledgement of unworthiness with St. Paul, who cannot name that word, sinners, but must strait subsume in a parenthesis, of whom I am the chief, 1 Tim. i 15. 
1 Tim. I. 15.  and for the expression of the opinion he had of his own sanctity, is fain to coin a word for the purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word not to be met with in all Greek Authors again before he used it; less than the least of the Saints, Ephes. iii 8. And Jacob in a like phrase, I am less than all thy mercies, Gen. xxxii. 10. 
Ephes. III. 8. Gen. XXXII. 10.  The Litany that begins and ends with so many repetitions importuning for mercy, even conjuring God by all powerful names of rich mercy that can be taken out of his Exchequer, to have mercy upon us miserable sinners, this is set aside for the Publican, the sinner's Liturgy; nay as some say, for the profane people only, not to pray but to swear by. But this only as in transitu, not to insist on. The 3 d. expression of his pride is his malicious sullen eye upon the Publican, and that brings me to the next thing proposed at first, the Pharisees censoriousness and insinuated accusations of all others, I am not as other men, extortioners, etc. or even as this Publican.  
'Twere an ingenuous speculation, and that which would stand us in some stead in our spiritual warfare, to observe what hints and opportunities the Devil takes from men's natural inclinations, to insinuate and ingratiate his temptations to them; how he applies still the fuel to the fire, the nourishment to the craving stomach; and accommodates all his proposals most seasonably and suitably to our affections; not to enlarge this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the gross, nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to each particular; you may have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or taste of it in the Pharisee.  
To an easy natured man whose soul is relaxed, and has its pores open to receive any infection or taint, the Devil presents a multitude of adulterers, drunkards, etc. Thereby to distil the poison softly into him; to sweeten the sin and secure him in the commission of it, by store of companions: But to a Pharisee, rugged, singular, supercilious person, he proposeth the same object under another colour. The many adulterers, etc. that are in the world not to entice, but to incense him the more against the sin; not to his imitation, but to his spleen and hatred: that seeing he can hope to gain nothing upon him, by bringing him in love with their sin, he may yet inveigle him, by bringing him in hatred with their persons; and plunge him deeper through uncharitableness, than he could hope to do by lust. He knows well the Pharisees constitution's too austere to be caught with an ordinary bait, and therefore puts off his title of Beelzebub prince of flies, as seeing that they are not now for his game; but trowls and baits him with a nobler prey, and comes in the person of a Cato or Aristarchus, a severe disciplinarian, a grave Censor, or as his most Satanical name imports, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an accuser, and then the Pharisee bites presently. He could not expect to allure him forward, and therefore drives him as far back as he can; that so he may be the more sure of him at the rebound; as a skilful woods-man, that by wind-lassing presently gets a shoot, which without taking a compass and thereby a commodious stand, he could never have obtained. The bare open visage of sin is not lovely enough to catch the Pharisee, it must be varnished over with a show of piety; with a colour of zeal, and tenderness in God's cause; and then, the very devilishest part of the Devil, his malice and uncharitableness, shall go down smoothly with him. And that this stratagem may not be thought proper to the Meridian only where the Pharisee lived; Leo within 500 years after Christ, and other of the Fathers, have observed the same frequently practised by the Devil among the Primitive Christians; Vt quos vincere flammâ ferroque non poterat, ambitione inflaret, virus invidiae infunderet, & sub falsâ Christiani nominis professione corrumperet; That they whom persecution could not affright, ambition may puff up, envy poison, and a false opinion of their own Christian purity, betray to all the malice in the World. Thus have Heretics and Sectaries in all ages, by appropriating to themselves those titles that are common to all the children of God, left none for any other, but of contumely and contempt: as soon as they fancy to themselves a part of the spirit of God, taken upon them the monopoly of it also. Thus could not the Valentinians be content to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves; but all the world beside, must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, animal and earthly. 'Twere long to reckon up to you the Idioms and characters that Heretics have usurped to themselves, in opposition and reproach, and even defiance of all others; the Pharisees separati, Sadducees justi, Novatians' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, puri, Messalians precantes. As if these several virtues, separation from the world, love of justice, purity, daily exercise of prayer, were no where to be found but amongst them. Even that judicious, learned, eloquent, yea and godly Father Tertullian, is caught in this pitfall; as soon as he began to relish Montanus his heresy, he straight changeth his style, Nos spirituales, 
de Jejun.  and all other Orthodox Christians Psychici, animal, carnal men. The Devil could not be content that he had gained him to Montanism (an heresy which 'tis confessed, only a superlative care of Chastity, abstinence, and martyrdom, brought him to) but he must rob him of his charity too, as well as his religion. Not to keep any longer on the wing in pursuit of this censorious humour in the Pharisee, and Primitive heretics, the present temper and constitution of the Church of God, will afford us plenty of observation to this purpose: Amongst other crimes with which the reformation charge the Romanists, what is there that we so importunately require of them as their charity? that seeing with the Apostolical seat, they have seized upon the Keys of Heaven also; they would not use this power of theirs so intemperately, as to admit none but their own proselytes into those gates, which Christ hath opened to all believers. For this cause, saith Eulogius in Photius, 
pag. 1600. γ  were the Keys given to Peter, not to John or any other, because Christ foresaw Peter would deny him, that so by the memory of his own failings, he might learn humanity to sinners, and be more free of opening the Gates of Heaven, because he himself (had it not been for special mercy) had been excluded; other Apostles, saith he, having never fallen so foully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might like enough have used sinners more sharply; but 'twas not probable that Peter would be such a severe Cato; and yet there is not a more unmerciful man under Heaven, than he that now tyrannizeth in his Chair. Spalatensis indeed, after his revolt from us, could ingeniously confess, that he could have expected comfortably, and perhaps have been better pleased to have been saved in the Church of England, with a 1000ls. a year, as in the Roman with 500l. But do not all others of them count this no less than heresy in him thus to hope? Cudsemius the Jesuit denies the English Nation to be Heretics, because they remain under a continual succession of Bishops. But alas! 
de desp. Cal. vini. causa.  how few be there of them, which have so much charity to afford us? What fulminations and clattering of Clouds is there to be heard in that Horizon? What Anathematising of heretics (i. e.) Protestants? what excommunicating them without any mercy, first out of the Church, than out of the book of life; and lastly, where they have power, out of the Land of the living? And yet, would they be as liberal to us poor Protestants, as they are to their own Stews and Seminaries of all uncleanness, then should we be stored with indulgences. But 'twas Tertullian's of old, that there is no mercy from them to be expected, who have no crime to lay against us, but that we are true Christians. 
Apol.  If they would but allow one corner of Heaven to receive penitent humble Protestants, labouring for good works, but depending on Christ's merit; if they would not think us past hopes, or prayers, there might be possibly hoped some means of uniting us all in one fold. But this precious Christian grace of Charity being now so quite perished from off the earth, what means have we left us, but our prayers to prepare, or mature this reconciliation? Shall we then take heart also, and bring in our action of trespass? Shall we sit and pen our railing accusation in the form that Christ uses against the Pharisees, Mat. xxiii. 13. 
Mat. XXIII. 13.  woe unto you Scribes and Pharisees, Hypocrites, for you shut up the Kingdom of Heaven against men, for you neither go in yourselves, neither suffer ye them that are entering to go in? This we might do upon better grounds, were we so revengefully disposed; but we fear to incur our Saviour's censure, Luke ix. 55. 
Luk. IX. 55.  And he turned, and rebuked them saying, Ye know not what manner of spirits ye are of. We should much mistake our Christian spirit, if we should not in return to their curses, intercede with God in prayer for them; First, that he will bestow on them the grace of meekness or charity; then, sincerity and uprightness, without wilful blindness and partiality; and lastly, to intercede for the salvation of all our souls together. And this is the only way St. Paul hath left us, Rom. xii. 20. 
Rom. XII. 20.  by returning them good to melt them, hoping and praying in the words of Solomon, that by long forbearing, this great Prince of the West will be persuaded; and that our soft tongues may in time break the bone. But whilst we preach charity to them, shall we not betray partiality in ourselves, by passing over that uncharitable fire that is breaking out in our own Chimneys? 'Twere to be wished that this Christian grace, which is liberal enough of itself, would be entertained as gratefully as it is preached; we should not then have so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of fire amongst us as we have; who being inflamed, some with faction, others with ignorant prejudice, others with doting on their own abilities, fall out into all manner of intemperate censures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of the sword, all sharp contumelious invectives against all persons, or doctrines, or lives, that are not ordered or revised by them. For what Photius out of Josephus observes among others to have been one main cause or prognostic of the destruction of Jerusalem, the civil wars betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Zelots and the Cutthroats, pray God we find not the same success amongst us. Whilst the Zelots, saith he, fell on the Sicarii, the whole body of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was bitterly and unmercifully butchered betwixt them; and under one of those two names all the People were brought to suffer their part in the massacre. I desire not to i'll or damp you with unnecessary fears, or to suspect that our sins shall be so unlimited, as utterly to outvie and overreach God's mercies. But, beloved, this ill blood that is generally nourished amongst us, if it be not a Prognostic of our fate, is yet an ill Symptom of our disease. These convulsions and distortions of one member of the body from another as far as it can possibly be distended, this burning heat, and from thence raving and disquietness of the soul, are certainly no very comfortable Symptoms. When the Church and Kingdom must be dichotomized, precisely divided into two extreme parts, and all moderate persons by each extreme tossed to the other with furious prejudice, must brand all for Heretics or carnal persons, that will not undergo their razor: And then, the contrary extreme, censure and scoff at their preciseness, that will not bear them company to every kind of riot. These, beloved, are shrewd feverish distempers, pray God they break not forth into a flame. When the boat that goes calmly with the stream, in the midst of two impetuous rowers, shall be assaulted by each of them, for opposing or affronting each; when the moderate Christian shall be branded on the one hand for preciseness, on the other for intemperance, on the one side for a Puritan, on the other for a Papist, or a Remonstrant, when he that keeps himself from either extreme, shall yet be entitled to both; what shall we say is become of that ancient Primitive charity and moderation? The use, beloved, that I desire to make of all this, shall not be to declaim at either; but only by this compass to find out the true point that we must sail by. 
Eth. 2.8.  By this, saith Aristotle, you shall know the golden mediocrity, that it is complained on both sides, as if it were both extremes; that may you define to be exact liberality, which the covetous man censures for prodigality, and the prodigal for covetousness. And this shall be the sum not only of my advice to you, but prayers for you; that in the Apostles phrase, your moderation may be known unto all men, by this livery and cognizance, that you are indicted by both extremes. And if there be any such Satanical art crept in amongst us, of authorising errors or sins on one side, 
P. 249. β. 397. ε.  by pretending zeal and earnestness against their contraries; as Photius observes that it was a trick of propagating heresies, by writing books entitled to the confutation of some other heresy; the Lord grant that this evil spirit may be either laid or cast out; either fairly led, or violently hurried out of our coasts.  
I have done with the Pharisees censoriousness, I come now in the last place to the ground, or rather occasion of it; his seeing the Publican, comparing himself with notorious sinners, I thank thee that, etc.  
That verse 1 Cor. xv. 33. which St. Paul citys out of Menander's Thais, that wicked communication corrupts good manners, is grounded on this moral essay, that nothing raiseth up so much to good and great designs as emulation; that he that casts himself upon such low company, that he hath nothing to imitate or aspire to in them, is easily persuaded to give over any farther pursuit of virtue, as believing that he hath enough already, because none of his acquaintance hath any more: thus have many good wits been cast away, by falling unluckily into bad times, which could yield them no hints for invention, no examples of poetry, nor encouragement for any thing that was extraordinary. And this is the Pharisees fate in my Text, that looking upon himself, either in the deceivable glass of the sinful world, or in comparison with notorious sinners, extortioners, adulterers, Publicans, sets himself off by these foils, finds nothing wanting in himself, so is solaced with a good comfortable opinion of his present estate, and a slothful negligence of improving it. And this, beloved, is the ordinary lenitive which the Devil administers to the sharp unquiet diseases of the conscience, if at any time they begin to rage, the only conserve that he folds his bitterest receipts in, that they may go down undiscerned; that we are not worse than other men; that we shall be sure to have companions to Hell; nay, that we need not neither at all fear that danger; for if Heaven gates be so straight as not to receive such sinners as we, the rooms within are like to be but poorly furnished with guests; the marriage feast will never be eaten, unless the lame, and cripples in the street or hospital be fetch't in to fill the table. But, beloved, the comforts with which the Devil furnisheth these men, are, (if they were not merely feigned and fantastical) yet very beggarly and lamentable, such as Achilles in Homer would have scorned, only to be chief among the dead, or Princes and eminent persons in Hell. We must set our emulation higher than so, somewhat above the ordinary pitch or mark. Let our designs fly at the same white, that the skilfullest marks-men in the army of Saints and Martyrs have aimed at before us; that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church, the religious exercisers and champions and trophe-bearers of this holy martial field have dealt in. 'Tis a poor boast to have outgone Heathens and Turks in virtue and good works; to be taller than the dwarves, as it were, and Pigmies of the world; we must not be thus content, but outvie even the sons of Anak, those tall, giantly supererogatory undertake of the proudest, nay humblest Romanists. O what a disgrace will it be for us Protestants at the dreadful day of doom! O what an accession not only to our torments, but our shame, and indignation at ourselves, to see the expectation of meriting in a Papist, nay the desire of being counted virtuous in a Heathen, attended with a more pompous train of charitable magnificent deeds, of constant magnanimous sayings, than all our faith can show, or vouch for us. Shall not the Romanist triumph and upbraid us in St. James his language, Chap. two. 18. 
Jam. two. 18.  Thou hast faith, and I have works; and all that we can fetch out of St. Paul, not able to stop his mouth from going on, Show me thy faith without thy works, as our English reads it out of the Syriack and vulgar Latin, and I will show thee my faith by my works? 'Twill be but a nice distinction for thee then to say, that works are to be separated from the act of justification, when they are found separated à supposito, from the person also. But not to digress, the Pharisee seems here pretty well provided, No extortioner, no adulterer, guilty of no injustice. And how many be there among you, that cannot go thus far with the Pharisee? Some vice or other perhaps there is, that agrees not with your constitution or education; drunkenness is not for one man's turn, prodigality for another's, and I doubt not but that many of you are as forward as the Pharisee to thank God, or rather require God to thank them, that they are not given to such, or such a vice. But if you were to be required here, to what the Pharisee undertakes, if you were to be arraigned at that severe tribunal, I say not concerning your thoughts and evil communications, but even the gross actual, nay habitual sins; if a Jury or a rack were set to inquire into you throughly, how many of you durst pretend to the Pharisees innocence, and confidence, that you are not extortioners, unjust, adulterers? Nay, how many be there that have all the Pharisees pride and censoriousness, and all these other sins too into the vantage? Certainly there is not one place in the Christian world, that hath more reason to humble itself for two or all three of these vices, than this City wherein you live. I am sorry I have said this, and I wish it were uncharitably spoken of me; but though it will not become me to have thought it of you, yet 'twill concern you to suspect it of yourselves, that by acknowledging your guilts, you may have them cancelled, and by judging yourselves, prevent being judged of the Lord. And here Saint Chrysostome's caution will come in very seasonably toward a conclusion of all, that the Publicans sins be not preferred before the Pharisees works, but only before his pride. 'Tis not his store of moral virtues that was like to prove the Pharisees undoing, but his over-valuing them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Stoic, 
Arrian in Epict.  appliable to this also. 'Tis not his innocence that hath so encumbered him all this while, but his opinion of it. The fasting and the tithing must not be cast away, because the Pharisee was proud of them, this were a furious discipline which would down with all violently, that had ever been abused to idolatry or sin; or with him in Plutarch, that because Poetry had some ill consequences sometimes, would have the Muses and their favourites dispatched into Epicurus his boat. 
Mor. l. 1. p. 26.  His counsel was more seasonable, that to prevent drunkenness, appointed them to mix water with their wine, that the mad god might be allayed with a tame sober one; and that is the caution that I told you of, that you abstract the Pharisees works from his pride; and then borrow the Publicans humility from his works; that you come to the Temple of God with all the provision a Pharisee can boast of, and then lay it down all at the Publicans feet, and take up his miserere, his sighs, his dejection, his indignation at himself instead of it, then shall you be fit to approach to that templum misericordiae which Gerson speaks of, sine simulacro, etc. that had not a picture or image of a Saint in it, no manner of ostentation or show of works, non sacrificiis sed gemitibus, etc. not to be visited with sacrifices but sighs, not to be filled with triumphant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, songs of rejoicing and victories, but with the calm and yet ravishing Rhetoric of the Publican, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord be merciful to me a sinner. Even so, O Lord, deal thou with us, according to thy mercies, visit us with thy salvation, draw us with thy mercies, and enlighten us with thy spirit, thy humbling spirit to season us with a sense of our sins and unworthiness; thy sanctifying spirit to fill us here with all holy sincere requisite graces; and in the spirit of thy power to accomplish us hereafter with that immarcessible crown of glory.  
Now to him, etc.   

SERMON IX.  MATT. III. 3. 
Prepare ye the way of the Lord.  
THAT our Preface may afford some light to our proceeding, that it may prepare the way and stand us in stead hereafter in our discourse of preparation, we will employ it to observe that natural progress and method of all things, which consists in steps and degrees: travelling on by those 
‖ f. gifts  gifts which nature hath set them from one stage to another, from a lower degree of perfection to an higher, built upon this ground of nature, that the first things are always least perfect, yet absolutely necessary to the perfection of the last: and in sum, so much the more necessary, by how much less perfect. Thus is the foundation more necessary to an house, than the walls, and the 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 expressed 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 knowledge, is usually very short; and 'tis 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 Politics hath the body of Laws from some thin beginnings under Lycurgus, Sol●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 Politics 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 attained to, had it not been content to submit itself to the imperfection of the former. Thus also in practical Philosophy there be some praeambula operationis, some common precepts which must be instilled into us, to work a consistency in our tempers, firm enough for the undertaking and performing all moral tasks. One excellent one Aristole learned from Plato, in the second of the Ethics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a skill of ordering those two passions aright, joy and sorrow, an habit never to rejoice or grieve but on just occasion: which lesson we must con perfectly when we are young; and then with years an easy discipline will bring on virtue of its own accord. Lastly, in the transcendent knowledge of Metaphysics, which Aristotle would fain call wisdom; 'tis the Philosopher's 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 ourselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, 
Jambl. Pretrept. p. 36, & 37.  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 learned Christ, to deny himself and the world, and follow him, and intended to come to that pitch and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Paul speaks of, Gal. two. 20. The life which I now live in the flesh, I live by faith, etc. 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 f●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 fullness of time was to be expected. The Law had its time of pedagogy to declare itself, and to be obeyed as his Usher 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 warned 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 dismembered. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Christ's 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 towards it. But seeing it hath proposed its fruitfulness under condition of our drudgery; we plow and harrow and manure and drain and weed it, or else we are sure to far the worse at harvest. The variety of preparations in these low affairs, was by Cato and Varro and Columella accounted a pretty piece of polite necessary learning. And a Christian, if he will apply their rules to his spiritual Georgics, the culture of his soul, shall be able to husband it the better; and by their directions, have a further insight into those fallow-grounds of his own heart, which the Prophet speaks of. 'Twere a great, 
Hos. xii. ●2.  and perhaps unnecessary journey, to trace over the whole world of creatures, to perfect this observation: almost every passage of nature will furnish you with an example. Hence is it, that they that had nothing but natural reason to instruct them, were assiduous in this practice, and never ventured on any solemn business, without as solemn endeavours to fit themselves for the work they took in hand; those series of preparations before the ancient Athletica, as anointing, and bathing, and rubbing and dust, 'twere fit enough for a Sermon to insist on, the exercise which they prepared for, being reputed sacred and parts of their solemnest worship; and the moral of them, would prove of good use to discipline, and to bring us up to those spiritual Agones mentioned in Scripture, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. iv. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. ix. 26. and in the same place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and its preparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wrestling, cuffing, and running, three of the five Olympian games adopted as it were into the Church, and spiritualised by the Apostle for our imitation. But to pass by these and the like as less apposite for our discourse, what shall we think? Was it superstition, or rather mannerliness, that made the Grecian Priests so rub and wash and scour themselves, before they would meddle with a sacrifice? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was, and that we construe superstition; but indeed it signifies an awe and reverence to the Deity they worship, and a fear and a care lest the unpreparedness of the Priest, should pollute their sacrifice; as 'tis much to be feared, that our holiest duties, for want of this care, are turned into sin; the vanities and faults of our very prayers, adding to the number of those guilts we pray against, and every sacrifice even of atonement itself needing some expiation. To look a while on the highest part, and as it were the Sacraments of their Religion, their Eleusinia sacra, resembling in one respect Christian Baptism, in another, holy Orders: What a multitude of rites and performances were required of every one, before his admission to them? For their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being divided into two classes, the less or lower sort were praeludia to the greater, or as the Scholiast on Aristophanes hath it more clearly to our purpose, 
Plut. p▪ 4●▪  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a praemundation or praesanctification of them that sued to be admitted higher: as Baptism, Confirmation, and a Christian education in the Church, fits us for the participations of those mysteries which the other Sacraments present to us; so that it punctually notes that preparation we here talk of: for before they were admitted to those grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were (saith Suidas) to spend a year or two in a lower form, undergo a shop of purgations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and many more; so that Tertullian could not without wonder and praise of their solemnities, observe tot suspiria epoptarum, & multam in adytis divinitatem. 
Init. l. ●● Valen. Plut. ibid.  'Twas no mean toil nor ordinary merit, that was required to make them capable of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aristophanes calls them. The ground of all the ceremony we may observe to be the natural impurity which the Heathens themselves acknowledge to be in every man: as may appear most distinctly by Jamblichus, 
Protrep●▪  though they knew not clearly at what door it came in at: sure they were they found it there, and therefore their own reason suggested them, that things of an excellent purity, of an inherent or at least an adherent sanctity, were not to be adventured on by an impure nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Clement, till it had by some laborious prescribed means, somewhat rid itself of its pollutions; and this the Barbarian did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith he) thinking the bare washing of the outward parts sufficient: but the Grecians, whom learning had made more substantial in their Worship, required moreover an habituate temper of passions, longam castimoniam & sedatam mentem, that the inward calmness and serenity of the affections, might perform the promises of the outward purity. In sum, when they were thus qualified and had fulfilled the period, or circle of their purgation required to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were at length admitted intra adyta ad epoptica sacra, where all the mysteries of their Theology were revealed to them. All which seems to me (as much as can be expected from their dim imperfect knowledge) to express the state of grace and saving knowledge in the world; and also the office of ministering in sacred things, into which no man was thought fit to be received or initiated, but he which had undergone a prenticeship of purgations; for although those Eleusinia of theirs, at a Christian's examination, would prove nothing but religious delusions, containing some prodigies of their mythical divinity; in sum, but grave specious puppets and solemn serious nothing; yet hence it may appear, that the eye of nature, though cheated in the main, taking that for a sacred mystery, which was but a prodigious vanity, yet kept its self constant in its ceremonies; would not dare or hope to approach abruptly to any thing which it could believe to be holy. Now shall we be more saucy in our devotions, and insolent in our approaches to either the throne of Majesty or grace of our true God, than they were to the unprofitable empty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of their false? Shall we call the mannerliness of the Heathen up in judgement against the Christian rudeness? 'Twill be an horrid exprobration at the day of Doom, when a neat, washed, respectful Gentile shall put a swinish, miry, negligent Christian to shame; such a one who never took so much care to trim himself to entertain the bridegroom, as the Heathen did to adore an empty gaud, a vain ridiculous bauble. Yet is not their example prescribed you as an accomplished pattern, as the pitch to aim at and drive no higher; but rather as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sarcasm or contumely engraved in Marble, to upbraid you mightily if you have not gone so far. All that they practised was but superficial and referring to the body, and therein, the washing of the outsides; yours must be inward, and of the soul: which is the next word in the doctrine, the specification of it by the subject noted in the Text by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the way, and expressed in the latter part of the subject of my proposition, the Preparation of the soul.  
This Preparation consists in removing those burdens, and wiping off those blots of the soul, which any way deface or oppress it; in scouring off that rust and filth which it contracted in the Womb, and driving it back again as near integrity as may be. And this was the aim and business of the wisest among the Ancients, who conceived it possible fully to repair what was lost, because the privation was not total: and finding some sparks of the primitive flame still warm within them, endeavoured and hoped hard to enliven them. To this purpose a great company of them, saith St. Austin, puzzled themselves in a design of purging the soul per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & consecrationes theurgicas, but all in vain, as Porphyry himself confesses; No man, saith he, by this theurgic Magic could ever purge himself the nearer to God, or wipe his eyes clear enough for such a vision. They indeed went more probably to work, which used no other magic or exorcism to cast out these Devils, to clear and purge the soul, but only their reason, which the Moralist set up and maintained against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the two ringleaders of sensuality. To this purpose did Socrates, the first and wisest Moralist, furnish and arm the reasonable faculty with all helps and defensations that Philosophy could afford it, that it might be able to shake off and disburden itself of those encumbrances which naturally weighed and pressed it downward, 
Arist. 2. Phy. c. 23.  ut exoneratus animus naturali vigore in aeterna se attollerer: where if that be true which some observe of Socrates, that his professing to know nothing, was because all was taught him by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; I wonder not that by others his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and consecrated into a Deity: for certainly, never Devil bore so much charity to Mankind, and treachery to his own kingdom, as to instruct him in the cleansing of his soul; whereby those strong holds of Satan are undermined, which cannot subsist but on a stiff and deep Clay foundation. From these beginnings of Socrates, the Moralists ever since have toiled hard at this task, to get the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Jambl. phrases it, out of that corruption of its birth, that impurity born with it, which the soul contracts by its conversation with the body, and from which, they say, only Philosophy can purge it. For it is Philoponus his observation, that that Canon of the Physicians, That the inclinations of the soul necessarily follow the temper of the body, is by all men set down with that exception implied, unless the Man have studied Philosophy; for that study can reform the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make the soul contemn the commands, and arm it against the influences and poisons and infections of the body. In sum, the main of Philosophy was to this purpose, to take off the soul from those corporeal dependences, and so in a manner restore it to its primitive self; that is, to some of that divine perfection with which it was infused, for than is the soul to be beheld in its native shape, when 'tis stripped of all its passions. At other times you do not see the soul, but some froth and weeds of it; as the grey part of the Sea, is not to be called Sea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some scurf and foam and weeds that lie on the top of it. So then to this spiritualizing of the soul, and recovering it to the simplicity of its essence, their main precepts were to quell and suppress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Maximus Tyrius speaks, that turbulent, prachant common people of the soul, all the irrational affections, and reduce it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into a Monarchy or regal government, where reason might rule Lord and King. For whensoever any lower affection is suffered to do any thing, there, saith Philoponus, we do not work like men, but some other creatures. Whosoever suffers their lower nutritive faculties to act freely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these men are in danger to become trees; that is, by these operations they differ nothing from mere plants. So those that suffer their sensitive appetites, lust and rage to exercise at freedom, are not to be reckoned men, but beasts; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. then only will our actions argue us men, when our reason is at the forge. This was the aim and business of Philosophy to keep us from unmanning ourselves, to restore reason to its sceptre, to rescue it from the tyranny of that most atheistical usurper, as Jambl. calls the affections, and from hence, he which lived according to those precepts of Philosophy, was said both by them and Clement, and the Fathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Austin, Secundum intellectum vivere, to live according to the guidance of the reasonable soul. Which whosoever did, saith Plotinus, though by it in respect of divinity he was not perfect, yet at last should be sure to find a gracious providence, first to perfect, then to crown his natural moderate well tempered endeavour, as Austin citys it out of him, L. 10. the civet. Dei. This whole course and proceedings and assent of the soul, through these Philosophical preparations, to spiritual perfection, is summarily and clearly set down for us in Photius out of Isidorus, Philosophically observed to consist in three steps; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The first business of the soul is to call in those parts of it which were engaged in any foreign fleshly employment, and retire and collect itself unto itself: and then secondly, it learns to quit itself, to put off the whole natural man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it's own fashions and conceits; all the notions, all the pride of humane reason, and set itself on those things which are nearest kin to the soul, that is spiritual affairs: and then thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it falls into holy enthusiasms and spiritual elevations, which it continues, till it be changed and led into the calm and serenity above the state of man, agreeable to the tranquillity and peace which the Gods enjoy. And could the Philosophers be their own Scholars, could they exhibit that felicity which they describe and fancy, they might glory in their morality, and indeed be said to have prepared and purged the soul for the receipt of the most pure and spiritual guest. But certainly their speculation outran their practice; and their very morality was but Theorical, to be read in their books and wishes, far more legible, than in their lives and their enjoyments. Yet some degrees also of purity, or at least a less measure of impurity they attained to, only upon the expectation and desire of happiness proposed to them upon condition of performance of moral precepts; for all things being indifferently moved to the obtaining of their summum bonum; all, I say, not only rational agents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Andronicus saith on the Ethics, which have nothing but nature to incite them to it; the natural man may, upon a sight and liking of an happiness proposed on severe conditions, call himself into some degrees of moral temper, as best suiting to the performance of the means, and obtaining of the end he looks for; and by this temper be said to be morally better than another, who hath not taken this course to subdue his passions. And this was evident enough among the Philosophers, who were as far beyond the ordinary sort, in severity of conversation, as depth of learning; and read them as profitable precepts in the example of their lives, as ever the Schools breathed forth in their Lectures. Their profession was incompatible with many vices, and would not suffer them to be so rich in variety of sins as the vulgar: and than whatsoever they thus did, an unregenerate Christian may surely perform in a far higher measure, as having more choice of ordinary restrainment from sin, than ever had any heathen; for it will be much to our purpose to take notice of those ordinary restraints by which unregenerate men may be, and are kerbed, and kept back from sinning; and these, saith Austin, God affords to the very reprobates, Non continens in ira suas misericordias. Much to this same purpose hath holy Maximus in those admirable Sections, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where most of the restraints he speaks of, are compatible to the unregenerate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 1. Fear of men. 2. Denunciation of judgements from Heaven. 3. Temperance and moral virtues: nay sometimes other moral vices, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain glory or ostentation of integrity. 4. Natural impressions to do to others as we would be done to. 5. Clearness of judgement in discerning good from evil. 6. An expectation of a reward for any thing well done. Lastly, some gripes and twinges of the conscience: to all, add a tender disposition, a good Christian education, common custom of the Country where one lives, where some vices are out of fashion: nay at last, the word of God daily preached; not a love, but servile fear of it. These I say, and the like may outwardly restrain unregenerate men from riots; may curb and keep them in, and consequently preserve the soul from that weight of the multitude of sins which press down other men to a desperation of mercy. Thus is one unregenerate man less engaged in sin than another, and consequently his soul less polluted; and so in all likelihood, more capable of the ordinary means of salvation, than the more stubborn habituate sinner; when every aversion, every commission of every sin doth more harden against grace, more alien and set at a greater distance from Heaven: and this briefly we call a moral preparation of the soul; and a purging of it, though not absolutely from sin, yet from some measure of reigning sin, and disposing of it to a spiritual estate: and this is no more than I learn from Bradwardine in his 16. de causa Dei. ch. 37. A servile fear, a sight of some inconvenience, and moral habit of virtue, and the like, Multum retrahunt à peccato, inclinant ad opera bona, & sic ad charitatem, & gratiam, & opera verè grata praeparant & disponunt. And so I come to my last part, to show of what use this preparation of the soul is, in order to Christ's birth in us, the ways of the Lord.  
I take no great joy in presenting controversies to your ears out of this place; yet seeing I am already fallen upon a piece of one, I must now go through it; and to quit it as soon as I can, present the whole business unto you in some few propositions, of which some I shall only recite as conceiving them evident enough by their own light; the rest I shall a little insist on, and then apply and drive home the profit of all to your affections. And in this pardon me, for certainly I should never have meddled with it, had not I resolved it a Theory that most nearly concerned your practice, and a speculation that would instruct your wills as well as your understandings. The propositions which contain the sum of the business are these.  
1. No preparation in the world can deserve or challenge God's sanctifying grace: the spirit bloweth where it listeth, and cannot by any thing in us be predetermined to its object or its work.  
2. The Spirit is of power to work the 
‖ conversion  conversation of any the greatest sinner: at one minute to strike the most obdurate heart and soften it, and out of the unnatural womb of stones, infinitely more unfruitful than barrenness and age had made the womb of Sarah, to raise up children unto Abraham. According to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Sect. 1. pro. 2.  diseases are sometimes cured, when the patient is at the extremity or height of danger, in an ecstasy and almost quite gone.  
3. 'Tis an ill Consequence, that because God can and sometimes doth call unprepared sinners, therefore 'tis probable he will deal so with thee in particular, or with unprepared men in general. God doth not work in conversion as a physical agent, to the extent of his power, but according to the sweet disposition and counsel of his Will.  
4. In unprepared hearts there be many professed enemies to grace, ill dispositions, ambition, Atheism, pride of spirit, and (in chief) an habit in a voluptuous settled course of sinning, an indefatigable resolute walking after their own lusts. And therefore there is very little hope that Christ will ever vouchsafe to be born in such polluted hardened souls. For 'tis Basil's observation, that that speech of the fools heart, there is no God, was the cause that the Gentiles were given over to a reprobate sense, and fell headlong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into all manner of abominations. Hence it is, that Jobius in Photius, observes that in Scripture some are called Dogs, Mat. xv. 26. some unworthy to receive the mysteries of the Kingdom of Heaven, Mat. xiii. 11. that some hated the light and came not to it, John three 20. as if all those had taken a course to make themselves uncapable of mercy, and by a perfect hostility frighted Christ out of their coasts. In the liberal dispensation of miracles in the Gospel you would wonder to see Christ a niggard in his own Country; yet so, in respect of other places, he was, and did not many miracles there, because of their unbelief, Mat. xiii. 58. not that their incredulity had manacled him, had shortened his hand, or straitened his power; but that miracles, which when they met with a passive willingness, a contentedness in the patient to receive and believe them, were then the ordinary instruments of faith and conversion, would have been but cast away upon obdurate hearts: so that for Christ to have numbered miracles among his unbelieving Country men no way prepared to receive them, had been an injurious liberality, and added only to their unexcusableness; which contradicts not the Axiom of St. Paul, 1 Cor. xiv. 22. That some signs are only for unbelievers: for even those unbelievers must have within them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a proneness or readiness to receive them with belief, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. in Jobius, to open to the spirit knocking by those miracles, and improve them to their best profit.  
5. Though God needs not, yet he requires moral preparation of us, as an ordinary means to make us more capable of grace: for although according to Saint Austin, Ne ipsâ quidem justitiâ nostrâ indiget Deus: yet according to Salvian's limitation, Eget juxta praceptionem suam, licet non juxta potentiam; eget secundum legem suam, non eget secundum Majestatem. We are to think that God hath use of any thing which he commands, and therefore must perform whatever he requires, and not dare to be confident of the end, without the observation of the means prescribed. 'Tis too much boldness, if not presumption, to leave all to his omnipotent working, when he hath prescribed us means to do somewhat ourselves.  

Vid. Wisd. 3.14.  6. Integrity and Honesty of heart, a sober moral life, and chiefly humility and tenderness of spirit; in sum, whatever degree of Innocence, either study, or fear, or love, or natural disposition can work in us, some or all of which may in some measure be found in some men not yet regenerate, are good preparations for Christ's birth in us: so saith Clement of Philosophy that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. make ready and prepare the way against Christ's coming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cooperate with other helps that God hath given us; all with this caution, that it doth only prepare, not perfect; facilitate the pursuit of wisdom to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which God may bestow on us without this means. To this purpose hath Basil a notable Homily, to exhort Scholars to the study of Foreign, humane, especially Grecian Learning, and to this end saith he, that we prepare ourselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Heavenly spiritual Philosophy. In the like kind the Fathers prescribe good works of Charity, observing out of the nineteen. of St. Matthew, that the distribution of all their substance to the poor, was a praeludium in the Primitive believers to the following of Christ, Prius vendant omnia quam sequantur: from whence he calls Alms-deeds, exordia quasi & incunabula conversionis nostrae. The like may be said, though not in the same degree of all other courses, quibus carnalium sarcinarum impedimenta projicimus: for if these forementioned preparations be mere works of nature in us, as some would have them, then do they naturally incline the subject for the receiving of grace when it comes, and by sitting, as it were, and organizing the subject, facilitate its entrance; or if they be works of Gods restraining preventing grace, as 'tis most orthodoxly agreed on, then are they good harbingers for the sanctifying spirit; good comfortable symptoms, that God will perfect and crown the work which he hath begun in us.  
7. God's ordinary course, as far as by events we can judge of it, is to call and save such as are thus prepared. Thus to instance in a few of the first and chiefest. 'Twas appointed by God that she only should be vouchsafed the blessed office of dignity, of being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's Mother, who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he in Photius, fuller of virtues than any else of her sex could brag off. In like manner, that the rest of the family, Christ's Father and Brethren, in account on earth, should be such whose virtues had bestowed a more eminent opinion, though not place upon them amongst men: so was Joseph and his Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, famous for very just men, James the brother of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy from the womb (as Eusebius citys it) called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, out of Hegesippus, which he interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the stay of the people and justice itself. In brief, if a Cornelius be to be called from Gentilism to Christianity, ye shall find him in the beginning of his character, Acts x. 1. to be a devout man, and one that feared God with all his house, gave much Alms to the people, and prayed to God always: one cut out as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be the first-fruit of the Gentiles. Now though none of these virtues can be imputed to nature in the substance of them, but acknowledge a more supernatural spiritual agent in them, yet are they to be reckoned as preparations to Christ's birth in them, because they did precede it: for so in respect of his real Incarnation in the world, the type of his spiritual in the soul, Mary was a virtuous pure virgin, before the Holy Ghost over shadowed her, Joseph a just man, before the Holy Ghost appeared to him, Mat. i. 19. James holy from the womb, and Cornelius capable of all that commendation for Devotion and Alms-deeds, Acts x. 1. before either Christ was preached to him in the 37. or the Holy Ghost fell on him, in the 44. verse.  
8. The Conversion of unprepared hardened blasphemous sinners, is to be accounted as a most rare and extraordinary work, of God's power and mercy, not an every days work, like to be bestowed on every habituate sinner: and therefore 'tis commonly accompanied with some evident note of difference, to point it out for a miracle. Thus was Paul called from the chief of sinners, 1 Tim. i 15. to the chief of Saints; but with this mark, that Christ Jesus might show forth all long-suffering, etc. which was in him first, and perhaps last in that degree: that others in his pitch of blasphemies, might not presume of the like miracle of mercy. And indeed, he that is thus called, must expect what Paul found, a mighty tempest throughout him, three days at least without sight o● nourishment, if not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swoon, a kind of ecstacy of the whole man, at this tumultuary driving out of this high, rank, insolent, habituate body of sin. 'Tis observed, that when the news of Christ's birth was brought by the wise men, the City was strait in an uproar; Herod was much troubled, and all Jerusalem with him, Mat. two. 3. for it seems, they expected no such matter; and therefore so strange and sudden news produced nothing but astonishment and tumult: whilst Simeon, who waited for the consolation of Israel, makes no such strange business of it; takes him presently into his embraces, and familiarly hugs him in his arms, having been before acquainted with him by his Faith. Thus will it, at Christ's spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be in an unprepared heart, his reigning Herod-sins, and all the Jerusalem and Democracy of affections, a strange tumult of repining old habituate passions, will struggle fiercely, and shake the whole house before they leave it. If a strong man be to be dispossessed of house or abode, without warning, a hundred to one he will do some mischief at his departure, and draw at least some Pillar after him: when as a prepared Simeon's soul lays hold as soon as he hears of him, is already organised, as it were, for the purpose, holds out the arms and bosom of faith, and at the first minute of his appearance takes him into his spiritual embraces. This very preparation either had denied the strong man entrance, or else binds his hands, manacles that blind Samson, and turns him out in peace, and then the spirit enters into that soul (which itself or its harbingers have prepared) in a soft still wind, in a still voice, and the soul shall feel its gale, shall hear its whispering, and shall scarce discern, perhaps not at all observe the moment of its entrance.  
Lastly, by way of Corollary to all that hath been said, though God can, and sometimes doth, call blasphemous sinners; though nothing in us can facilitate God's action to him, though none of our performances or his lower works in us, can merit or challenge his sanctifying grace; though in brief, all that we can do, is in some respect enmity to grace; yet certainly there is far more hope of the just careful moral man, which hath used all those restraints which are given him, that he shall be called and saved: of such a one we are to judge far more comfortably, and expect more confidently, than of another more habituate sinner, negligent of the commands of either God or nature. And this I conceive I have, in some measure proved through each part of the former discourse, and so I should dismiss it, and come to application, but that I am stayed and thwarted by a contrary proposition maintained by a sort of our popular Preachers, with more violence than discretion, which I conceive to be of dangerous consequence, and therefore worth opening to you. In setting down the pitch that an unregenerate man may attain to, and yet be damned, some of our preaching writers are wont duly to conclude with this peremptory Doctrine, That of a mere moral man, though never so severe a censor of his own ways, never so rigid an exactor of all the precepts of nature and morality in himself; yet of this man there is less hope, either that he shall be converted or saved, than the most debauched ruffian under Heaven. The charity and purity of this Doctrine you shall judge of, if you will accompany me a while, and first observe, that they go so far with the mere moral man, and drive him so high, that at his depression again, many a regenerate man falls with him under that title; and in issue, I fear, all will prove mere moralists in their doom, which do fall short of that degree of zeal, which their either faction or violent heats pretend to; and so as Tertullian objects to the Heathen, expostulating with them why they did not deify Themistocles and Cato, as well as Jove and Hercules, Quot potiores viros apud inferos reliquistis? they leave many an honester man in Hell, than some of those whom their favour or Faction hath befainted.  
Secondly, observe to what end or use this Doctrine may serve, but as an allay to civil honesty in a Commonwealth, and fair, just dealing, which forsooth, of late is grown so luxuriant, the world is like to languish and sink, 'tis so overburthened with it; and on the other side, an encouragement to the sinner in his course, an engagement in the pursuit of vice to the height and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the pitch and cue which God expects and waits for, as they conclude on these grounds, because he looked upon Peter not till the third denial; and then called Paul, when he was most mad against the Christians: as if the nearest way to Heaven were by Hell-gates, and Devils most likely to become Saints; as if there were merit in abominations, and none in the right way to Christianity, but whom Atheism would be ashamed of; as if, because the natural man understands not, etc. all relics of natural purity were solemnly and pro formâ to be abandoned, to make us capable of spiritual. 'Tis confessed, that some have been and are thus Converted, and by an ecstasy of the spirit, snatched and caught like firebrands out of the fire; and though some must needs find their spiritual joys infinitely increased, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by that gall of bitterness, from which they were delivered, and are therefore more abundantly engaged to God, as being not the objects only, but the miracle of his mercy: but yet for all this, shall one or two variations from the ordinary course, from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be turned into a ruled case? shall the rarer examples of Mary Magdalen, or a Saul, prescribe and set up? shall we sin to the purpose, as if we meant to threaten God, that 'twere his best and safest course to call us? shall we abound in rebellions, that grace may superabound? God pardon and forbid.  
Thirdly, consider the reason of their proposition, and you shall judge of the truth of it, and beside their own fancies and resolution to maintain them, they have none but this, The mere moral man trusts in his own righteousness, and this confidence in the arm of flesh, is the greatest enemy to sanctifying grace, which works by spiritual humility. To which we answer distinctly, that the foresaid pride, trust or confidence, is neither effect nor necessary adjunct of morality; but an absolute defection from the rules thereof; and therefore whatsoever proceeds either as an effect, or consequent from pride or confidence, cannot yet be imputed to morality at all, or to the moral men per se, no more than the Thundering or Lightning is to be imputed to my walking, because it thunders whilst I walk; or preaching to my standing still, because whilst I stand still I preach; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle in the first Post. c. 4. It doth not lighten because I walk, but that is an accident proceeding from some other cause. To strive against the motions of the spirit, and so to render Conversion more difficult, is an effect perhaps of pride or trust, but yet is not to be imputed to morality, though the moral man be proud or self-trusting, because this pride or self-trusting is not an effect, but an accident of morality; and therefore their judgement should be able to distinguish, and direct their zeal against the accidental vice, not the essential innocent virtue, against pride, not morality. Besides, this pride is also as incident to him who is morally evil; nay, either supposes or makes its subject so, being formerly a breach of morality. For that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging to the understanding, which is, not to think more highly on ones own worth than he ought, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. xii. 3. Do we not find it commended and dilated on by Aristotle 4. Eth. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. not to overprize his own worth, or to expect an higher reward than it in proportion deserves? So that he that trusts in his morality for Heaven, doth eo nomine offend against morality, according to that of Salvian, Hoc ipsum genus maximae injustitiae est, si quis se justum praesumat; and indeed Aristotle and Seneca could say as much: and so then the accusation is unjust and contumelious; for to a moral man if he be truly so, this pride or confidence is incompatible: for do we not find that treble humility, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the actions, Ephes. iv. 2. handled also and prescribed by the Philosophers? In sum, that which in all moral precepts comes nearest pride or high-mindedness, is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eth. 4.3. part of which is setting value on ones self. But if you observe, this goes no farther than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honour or worldly pomp: as for the immortal blessedness of the soul, 'twas a thing infinitely above the pitch of their hope or confidence: the most perfect among them never pretended any jus meriti to it, and if they did, they had by so much the less hopes to attain to it. Now if it be supposed, as I fear is too true, that our moral men fall far short of the ancient Philosophers, if they be now adays confident and trust in their works for salvation, than they do not make good their name; they are only so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abusively and notionally. And yet even these equivocal moral men seem to me in as good, if not better case, than the other term of comparison, the careless negligent debauched men. For upon their grounds, is it not as easy for the Converting spirit to enter and subdue one Lucifer, one proud Devil in the heart, otherwise pretty well qualified, as to deal with a whole Legion of blasphemous, violent, riotous, railing, ignorant Devils?  
I have done all with the confutation of this loose groundless opinion, which if 'twere true, would yet prove of dangerous consequence to be Preached, in abating and turning our edge, which is of itself blunt and dull enough toward goodness: nay, certainly it hath proved scandalous to those without; as may appear by that boast and exultancy of Campian in his Eighth Reason, where he upbraids us Englishmen of our abominable Lutheran, licentious Doctrine, (as he calls it) Quanto sceleratior es, tanto vicinior gratiae: and therefore I do not repent that I have been somewhat large in the refuting of it; as also, because it doth much import to the clearing of my discourse: for if the mere moral men be farthest from Heaven, then have I all this while busied myself, and tormented you with an unprofitable, nay, injurious preparation; whereas I should have prescribed you a shorter easier call, by being extremely sinful, according to these two Aphorisms of Hypocrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the strongest bodies are in greatest danger, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and height of a disease is the fittest opportunity for a miraculous cure.  
But beloved, let us more considerately bethink ourselves, let us study and learn and walk a more secure probable way to Heaven; and for those of us which are yet unregenerate, though we obtained no grace of God, but that of nature and reason, and our Christianity to govern us, yet let us not contemn those ordinary restraints which these will afford us: let us attend in patience, sobriety, and humility, and prayers, the good time and leisures of the spirit; let us not make our reasonable soul, our profession of men, of Christians, ashamed of us; let not the heathen and beasts have cause to blush at us; let us remain men, till it may please him to call us into Saints; lest being plunged in habitual confident sinning, that Hell and Tophet on Earth, the very omnipotent mercy of God be in a manner foiled to hale us out again: let us improve, rack, and stretch our natural abilities to the highest; that although, according to our thirteenth Article, we cannot please God, yet we may not mightily provoke him. Let every man be in some proportion to his gifts, Christ's Baptist and forerunner, and harbinger in himself, that whensoever he shall appear or knock, he may enter, lodge and dwell without resistance. Lastly, after all thy preparations, be not secure; if the Bridegroom will not vouchsafe to rest with you, all your provision is in vain; all the morality and learning, and gifts, and common graces, unless Christ at last be born in us, are but embryo's, nay abortives, rude, imperfect, horrid, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Philosopher dies in his nonage in whom Christ was never born: the highest reach of years and learning is but infancy without the virility and manhood of the spirit, by which we are made perfect men in Christ Jesus. Wherefore above all things in the world, let us labour for this perfection; let us melt and dissolve every faculty and spirit about us in pursuit of it, and at last seal, and bless, and crown our endeavours with our Prayers; and with all the Rhetoric, and means, and humility, and violence of our souls, importune and lay hold on the sanctifying spirit, and never leave till he hath blessed and breathed on us. O thou mighty, controlling, holy, hallowing Ghost, be pleased with thine effectual working to suppress in us all resistance of the pride of nature, and prepare us for thy Kingdom of Grace here, and Glory hereafter.  
Now to him which hath elected us, hath Created and Redeemed us, etc.   

SERMON X.  JOHN VII. 48. 
Have any of the Pharisees believed on him?  
IT is observable from History with what difficulty Religion attempts to propagate, and establish itself with the many: what Countenance and encouragement it hath required from those things which are most specious, and pompous in the World: how it hath been fain to keep its dependencies and correspondencies, and submit to the poor condition of sustaining itself by those beggarly helps which the World and the flesh will afford it. Two main Pillars which it relies on, are Power and Learning, the Camp and the Schools, or in a word, authority of great ones, and countenance of Scholars; the one to force and extort obedience, the other to insinuate belief and assent; the first to ravish, the second to persuade. One instance for all: if we would plant Christianity in Turkey, we must first invade and conquer them, and then convince them of their follies: which about an hundred years ago Cleonard proposed to most Courts of Christendom, (and to that end himself studied Arabic) that Princes would join their strength, and Scholars their Brains, and all surprise them in their own land and language, at once besiege the Turk and his Alcoran, put him to the Sword, and his Religion to the touchstone; command him to Christianity with an high hand, and then to show him the reasonableness of our commands. Thus also may we complain, but not wonder, that the Reformation gets ground so slow in Christendom, because the Forces and potent Abettors of the Papacy, secure them from being led captive to Christ; as long as the Pope is riveted so fast in his Chair, and as long as the Rulers take part with him, there shall be no doubt of the truth of their Religion; unless it please God to back our arguments with steel, and to raise up Kings and Emperors to be our Champions, we may question, but never confute his supremacy. Let us come with all the power and Rhetoric of Paul and Barnabas, all the demonstrations of reason and spirit, yet as long as they have such Topics against us, as the authority of the Rulers and Pharisees, we may dispute out our hearts, and preach out our Lungs, and gain no Proselytes: all that we shall get, is but a scoff and a Curse, a Sarcasm and an Anathema, in the words next after my Text, This people which know not the law, are cursed, there is no heed to be taken to such poor contemptible Fellows. 
Ver. 49.  To bring all home to the business of the Text, Let Christ come with all the enforcement, and violence and conviction of his Spirit, sublimity of his Speech and Miracles, all the power of Rhetoric, and Rhetoric of his power, so that all that see or hear, bear witness that never man spoke as this man, yet all this shall be accounted but a delusion, but an enchantment of some seduced Wretches, unless the great men, or deep Scholars will be pleased to Countenance them. And 'tis much to be feared, they are otherwise possessed, and rather than this shall not be followed, Christ shall be left alone; rather than they shall speak in vain, the Word itself shall be put to silence: 
v. 32. v. 46.  and if they which were appointed to take and bring him to judgement, shall be caught by him they came to apprehend, and turn their accusations into reverence, the Pharisees will not be without their reply, they are Doctors in the Law, and therefore for a need, can be their own Advocates: Then answered the Pharisees, 
v. 47, 48.  are ye also deceived, have any of the Rulers or Pharisees believed on him?  
Concerning the infidelity of the rulers in my Text, as being not so directly appliable to my audience, I shall forbear to speak. My Discourse shall retire itself to the Pharisee, as being a Professor of learning, brought up at the University in Jerusalem, and God grant, his vices and infidelity be not also Academical.  
The words we shall divide not into several parts but considerations, and read them either as spoken by the Pharisee, or recorded by the Evangelist. In the first, we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rational force of them, as they are part of an argument, that they which believed in Christ, were deceived, sub hâc formâ; he that would judge of the truth of his life, is to look which way the greatest Scholars are affected; and then, though in that case it concluded fallaciously, yet the argument was probable, and the point worth our discussion; that the judgement of learning and learned men, is much to be heeded in matters of Religion.  
In the second we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rational sense of the words being resolved, as affirmative interrogations are wont, into a negative Proposition, Have any, etc. The Pharisees did not believe on him, i. e. the greatest Scholars are not always the best Christians. And first of the first, the authority of learning and learned men in matters of Religion, noted from the logical force of the words, Have any, etc.  
Amongst other acts of God's Providence and wise Oeconomy of all things, there is not one more observable than the succession of his Church, and dispensation of his most precious gifts attending it; you shall not in any age find the flourishing of learning severed from the profession of Religion; and the proposition shall be granted without exception; God's people were always the learnedst part of the World. Before the Flood, we are not so confident as to define and set down the studies and proficiency in all kinds of knowledge amongst those long-lived ancients; how far soever they went, belongs little to us. The Deluge made a great chasm betwixt us, and 'twould be hard for the liveliest Eyes to pierce at such distance through so much Water; let those who fancy the two Pillars, 
Joseph. lib. 1. cap. 4.  in which all learning was engraven, the one of brick, the other of marble, to prevent the malice either of Fire or Water, please themselves with the Fable, and seem to have deduced all arts from Adam. Thus far 'tis agreed on, that in those times every Father being both a Priest and a King in his own Family, bestowed on his Son all knowledge both secular and sacred which himself had attained to: Adam by tradition instructing Seth, 
Bell. Jud. l. 2. c. 4.  and Seth Enoch in all knowledge as well as righteousness. For 'tis Josephus his observation, that whilst Cain and his Progeny employed themselves about wicked and illiberal inventions, grovelling upon the Earth, Seth and his bore up their thoughts as well as Eyes towards Heaven, and observed the course and discipline of the Stars: wherein it was easy to be exquisite, every man's age showing him the several conjunctions and oppositions, and other appearances of the luminaries, and so needing no Successors to perfect his observations. Hence Philo calls Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and says his knowledge in Astronomy led him to the notice of a Deity, and that his sublime speculation gave him the name of Abram a high exalted Father, before his Faith had given the better Compellation of Abraham, Father of many Nations: hence from him, 1. Chaldaea, 2. Egypt, 3. Greece, came all to the skill they brag of; so that Proclus made a good conjecture, that the Wisdom of the Chaldaeans was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a gift of some of the gods, it coming from Abraham who was both a Friend, and in a manner an acquaintance of the true God, and far ancienter and wiser than any of their false. In sum, all learning as well as religion was pure and classical only among the Hebrews, as may appear by Moses in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only true natural Philosophy that ever came into the World: so that even Longinus, which took the story of the Creation to be a Fable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet commends Moses his expression of it, Let there be light, and there was light] for a Speech admirably suited to a God; for the greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sublimity that any Rhetorician could strain for. And Demetrius Phalareus commends the Pentateuch to Ptolemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 1. 〈◊〉. 2●6.  etc. as the most Philosophical, accurate discourse he had ever heard of. And if by chance any scraps or shreds of knowledge were ever scattered among the Gentiles, they certainly fell from the Chaldaeans table: from whence in time the poor beggarly World gathered such Basketsful, that they began to feed full, and be in good liking, and take upon them to be richer than their Benefactors, and Athens at last begins to set up as the only University in the World. But 'tis Augustine's observation, that 'twas in respect of Christ, and for the propagation of the Church, that learning was ever suffered to travel out of Jewry. Christ was to be preached and received among the Gentiles, and therefore they must be civilised beforehand, lest such holy things being cast abruptly before swine, should only have been trampled on: or as Moses his Books falling among the Poets, have been only distorted into Fables, turned also into Prodigies, Metamorphoses, and Mythical Divinity. Cum enim prophetae, etc. Under Abraham and Moses, whilst the learning and the Sermons of the Prophets were for Israel's use, the Heathen World was as ignorant as irreligious, but about Romulus his time, when the Prophecies of Christ which belonged also to the Gentiles, were no longer whispered, but proclaimed by the mouth of Hosea, Amos, Isaiah, Micah, and Ionas from the reign of Vzziah, to Hezekiah Kings of Judah, then also began learning to flourish abroad among the Nations, to dilate itself over the World: Greece began to hearken after wisdom, and brag of its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thales and the like, ut fontes divinae & humanae sapientiae pariter erupisse videantur. That then secular knowledge might dare to shed itself among the Nations, when Christ began to be revealed, the expectation of the Gentiles. 'Twere an infinite discourse to present unto you the like proceedings through all Ages, the continual marriages, the Combinations, and never any divorce betwixt Learning and Religion. The Fathers before mentioned are large in drawing it down to our hands in tables of collateral descent throughout all generations; and I hope the present state of the World will sufficiently avouch it. For what is all the beggarly skill of the Arabians in Physics and the Mathematics, all the Cabalisms of the Jews; in sum, all the rather folly than wisdom, that either Asia, or Africa, pretend to? what hath all the World beside that dare look a Christian in the face? I doubt not but this corner of Europe where we live, may challenge and put to shame, nay upbraid the ignorance of the learnedst Mahometan, and be able to afford some Champions which shall grapple with the tallest Giant, with the proudest Son of Anak that Italy can boast of. I will hope and pray, and again dare to hope, that as all Europe hath not more moderation and purity of Religion than this Kingdom, so it never had a more learned Clergy; never more encouragement for learning from Religion; never more advantages to religion from learning. But all this while we hover in the air, we keep upon the wing, and talk only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at large and in Thesi: we must descend lower to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hypothesis here; where heed is to be taken to the Pharisee, to the Doctor in my Text. The Disciples were but Fishermen and Mechanics, illiterate enough, and yet a word of theirs shall more sway mine assent, and rule my faith, than the proudest dictates out of Moses Chair. And thus indeed are we now adays ready to repose as much trust in the Shop as in the Schools, and rely more on the authority of one Lay-Professor, than the sagest Elders in theirs or our Israel. Learning is accounted but an ostentatious compliment of young Scholars, that will never bring the Pastor or his Flock the nearer to the way toward Heaven. But to recall our judgements to a milder temper, we are to learn from Clemens, that although the Wisdom of God, and Doctrine of the Gospel be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, able to maintain, and fence, and authorise itself, yet even Philosophy and secular learning is of use, nay necessity to defeat the treacheries and sophisms, and stratagems of the Adversary: And although the truth of Scripture be the bread we live on, the main sta●f and stay of our subsistence; yet this exoterical learning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Sophronius calls them, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Schools must be served in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as cates and dainties to make up the Banquet; nay they are not only for superfluity, but solid and material uses. 'Twas a custom of old, saith Dionysius Halic. to build Cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, never far from some Hill, or Mountain, 
l. 1. p. 9  that beside the natural strength, the hold from the foundation, they may receive some security and safeguard from so stout and tall a Neighbour: thus will it stand us upon, so to build our Faith upon a Rock, th●● we may also have some shelter near us to fence and fortify our Fabric, when the wind or tempest shall arise. Had not Peter indeed and the rest at Christ's call left their ignorance with their nets, and trades: had they not been made Scholars as well as Disciples, all trades promiscuously might justly have challenged and invaded the Pulpit, and no man denied to preach, that was able to believe. Bu● you are to know that their calling was an inspiration, they were furnished with gifts as well as graces; and whatever other learning they wanted, sure I am they were the greatest Linguists in the World. Yea, the power and convincing force of argument, which the Heathen observed in Peter, made them get the Oracles to proclaim that he had learned Magic from his Master. 
August. de civ Dei, l. 18. c. 53.  To drive the whole business to an issue in brief, take it in some few Propositions.  
1. There is not so great a dependence betwixt learning and religion in particular persons, as we have observed to be in Ages and Countries: so that though plenty of knowledge be a symptom or judiciary sign, that that Church where it flourishes is the true Church of God, yet it is no necessary argument, that that man where it in special resides is the sincerest Christian; for upon these terms is the wisest man, the Scribe, the disputer of the World, the loudest bragger's of Jews or Grecians are found guilty of spiritual ignorance, 1 Cor. 1. as the last part of our Discourse shall make evident.  
2. Matters of Faith are not Vltimò resolubilia in principia rationis, therefore not to be resolved any farther than the Scriptures; they are not to beg authority from any other Science; for this is the true Metaphysics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mistress and commandress of all other knowledges, which must perpetually do their homage to it, as Servants always to attend and confirm its Proposals, never to contradict it, as Aristotle hath it, Met. 2.2.  
3. Though Faith depend not upon reason, though it subsist entirely upon its own bottom, and is then most purely Faith when it relies not on reason, and adheres wholly to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God's word, yet doth the concurrence, and agreement, and evidence of reason add much to the clearness, and beauty, and splendour of it: takes away all fears and jealousies, and suspicious surmisings out of the understanding, and bestows a resolution and constancy on it. For Faith, though in respect of its ground, God's word, it be most infallible, yet in its own nature is, as the Philosopher defines it, a kind of opinion, and in our humane frailty subject to demurs, and doubts, and panic terrors, for fear it be false grounded, and therefore Aristotle saith of it, that it differs from knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a sickly man from a strong, 'tis very weak and aguish, subject to sweats, and colds, and hourly distempers: whereas the evidence and assurance of sense and reason added to it, bestows a full health and strength upon it, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a perfect state that it shall never be forced or frighted out of. In brief, where reason gives its suffrage, it unvails Faith, and to adherence superadds evidence, and teaches us to feel, and touch, and handle what before we did believe; to gripe, and hold, and even possess what before we apprehended: and these are believers in a manner elevated above an Earthly condition, initiated to the state which is all Vision, 
Heb. iiii. 13.  where every thing is beheld 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naked and displayed, as the entrails of a Creature cut down the back; or with open face beholding as in a glass, 2 Cor. three 28. 
2 Cor. three 28.   
4. There be some difficulties in Religion at which an illiterate understanding will be struck in a maze; some depths of mystery where an Elephant can scarce tread Water, a Lamb must not hope to wade. Many above the apprehensions of the most capacious brain, where reason being not able to express, must be content to shadow, and describe in some rude lines what it cannot perform in pourtraicture: and here, I say, learning, though it cannot reach, yet can heave up and point at; profit, though not perfect us, help us to some images and resemblances, to conceive that which we cannot fully comprehend: so saith Philoponus, will Mathematical abstractions facilitate the simplicity of God's Essence to our understandings, the lucid nature of the Sun express the brightness of his glory, and the mysterious numbers of the Pythagoreans, represent the Trinity to our fancies. And thus doth Zoroaster in Patricius, Philosophari de Deo, subdue, as it were, divinity to reason, and raise up reason to join issue with divinity, and by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that paternal depth made of three three, comprise all the secrets of the Godhead. But besides these secrets of the upper Cabinet, these supernatural depths, there are others secundae altitudinis, 
l. 1. p. 11.  and as Halicar. calls those which are above the reach of all but Philosophers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, natural miracles, which none but Scholars can attain to. And these I hope shall never be discussed upon a Shopboard, or enter into any brain that is not before well ballast with weight and substance at the bottom: I need not name them to you, you may know them by this, that when they come into an empty brain, they breed Winds, and turn all into vertigoes and dizziness. There be yet farther lights of a third magnitude, which yet every one hath not Eyes to gaze on, and of this condition are almost all the speculations in divinity; nay the ordinariest truth in a Catechism can scarce be forced into a vulgar understanding; his brain is not set that way, and many of our subtlest Worldlings have mistaken the Virgin Mary for an Angel, and the Apostles Creed, where only they find mention of her, for a prayer: and then you cannot imagine what stead a little learning would stand these men in, what even Miracles 'twould work upon them.  
5. 'Tis but necessity and exigence of nature that those which are the weak should apply themselves for help and directions to those that are stronger; the Child in a Cradle must be put to a Nurse, which may give it suck till it be able to eat, and for a while bear it in her arms, that it may be taught to go. There be in nature, saith Aristotle in his Mechan. many wants; she performs not all our needs, and therefore Engines were invented to supply defects. Thus is Art a Machina or invention, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to furnish us with those abilities which nature was a niggard in: and therefore to deprive ourselves of this guidance when it is offered, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to put out an eye of his, that hath but one in all, 
Arist. Rhet. l. 1. c. 7.  which was of old a great aggravation to the injury in the Rhetor. indeed to leave ourselves desperately blind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Iambl. In matters of Religion we must not so much as speak, nay, not think without a Candle, we shall want the guidance of some Teacher to direct every such word out of our mouths or thought into our hearts. An ignorant man must not have leave so much as to meditate on God without a guide; for he is mad, say the Philosophers, and then every thought of his will be a kind of delirium or frenzy. 
Clem. p. 56. Dion Hal. l. 1. p. 6.  'Tis the law of nature, saith the Historian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that superiors should have a kind of sovereignty over all that are inferior to them, a magisterium and command over them, to rule and order them; and this superiority and sovereignty hath the learned Pastor, or generally the Scholar over all ignorant men, be they never so rich or potent; and whosoever denies or scorns thus to obey, I say not, is to be slain (as the Law was in the ancient Wars) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without an assizes; 
Ibid. p. 533.  but to be condemned of much peevishness and more stupidity, and his punishment is, Let him fall into his own hands, i. e. be ruled by a fool or mad man.  
6. Much of the speculative part of Religion may be had from a Pharisee as well as a Disciple. Christ himself bears witness of him, that he was Orthodox in matters concerning the Law: They sit in Moses Chair, and therefore whatsoever they bid you, that observe and do, Mat. xxiii. 3. They err indeed in prescribing their additions to duty, as divine command, but the chief obliquity was in their lives: they were Heretics, nay Apostates from their Doctrine, and therefore do not after their works, for they say and do not, verse 4. If I am resolved of such a man's abilities in learning, but see him a scandalous Liver, I will borrow of his gifts, and pray God to increase his graces. In matters of spiritual joy and sorrow, I will, if I can, be counselled by an heart which once was broken, that I may see how he recovered, and repair my breaches by a pattern; and yet even these things may be learned from him which never had them, but in his speculation; as the Physician may cure a Disease, though himself was never sick of it. But for the ordinary Theories of Religion, I will have patience to receive instructions from any one, and not examine his practices, but in modesty, and in submission, and humility receive the Law at his mouth. But all this with caution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as to a guide not a Monarch of my Faith; rule he shall my belief, but not tyrannize over it. I will assent to my teacher till I can disprove him, but adhere, and anchor, and fix myself on the Scripture.  
7. In matters of superstruction, where Scripture lays the foundation, but interpreters, i. e. private spirits build upon it, some gold, some stubble, etc. and I cannot judge or discern which is firmliest rooted on the foundation; I will take the Philosopher's Counsel in the first of his Rhetor. and observe either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be guided either by the ancientest, if they have showed themselves in the cause, or else men alive, which be best reputed of for integrity and judgement: I shall scarce trust the honestest man you can commend to me, unless I have some knowledge of his parts; nor the learned'st you can cry up, unless I can believe somewhat in his sincerity.  
8. All the contradictions and new ways of my own brain, opposite or wide from the current of the learned, I must suspect for a work of my own fancy, not entitle them to God's spirit in me. Verebar omnia opera mea, saith Job, whatever a man can call his own, he must be very cautious and jealous over it. For 'tis no less than atheism which the scorners of the last age are to fall upon by walking after their own lusts, 2 Pet. three 3. And thus was the Pharisees practice here, who makes use of his own authority to deny Christ; 'twas the Pharisees that said, Have any of the Pharisees believed on him? There is not a more dangerous Mother of Heresies in the midst of Piety, than this one, that our fancy first assures us that we have the spirit, and then that every fancy of ours is Theopneust, the work of the spirit. There are a multitude of deceits got altogether here; 1. We make every idle persuasion of our own the evidence of God's Spirit, than we join infallibility to the person, being confident of the gift; then we make every breath of our Nostrils, and flame that can break out of our hearts an immediate effect of the spirit and fire which hath spiritually enlivened us, and then we are sure it is authentical; and all this while we never examine either the ground or deductions from it, but take all upon trust from that everlasting deceiver our own heart, which we ought to sit upon and judge of by proofs and witnesses, by comparing it with other men's dictates, probably as godly, perhaps more learned, but certainly more impartial Judges of thee, than thou canst be of thyself.  
Lastly, If the word of God speak distinctly and clearly, enforce, as here by miracles done before, all men to their astonishment and redargution, then will I not stay my belief to wait on or follow the learnedst man in the world: when Christ himself speaks to my Eyes, the proudest, eminentest Pharisee in Earth or Hell, nay if any of their Sect have crowded into Heaven, shall not be able to charm my Ear, or lay any clog upon my understanding. So that you see the Pharisees argument in that case was sophistical, (the matter being so plain to them that they needed no advice, His works bore witness of him, John v. 36.) yet in the general it holds probable, and learning remains a good guide still, though an ill Master in matters of Religion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first thing we undertook to demonstrate.  
And this we should draw down yet lower to our practice, and that variously, but that almost every Proposition insisted on, hath in part spoken to your affections, and so prevented store of uses. This only must not be omitted; For Scholars, to learn to set a value on their precious blessing which God hath vouchsafed them above all the World beside; to bless God infinitely that they understand and conceive what they are commanded to believe: this I am sure of, there is not a greater and more blessed privilege, besides God's spirit, which our humane condition is capable of, than this of learning, and specially divine knowledge, of which Aristotle himself witnesseth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, none i● better than it. As long as we have no evidence or demonstration from that (which yet it most nearly concerns us to rely upon) we cannot enjoy without an immediate supernatural irradiation, a tranquillity and consistency of spirit, we cannot peremptorily have resolved ourselves that we have built upon the rock: every temptation proves a discouragement to us, many horrors take hold of us, and sometimes we must needs fall to that low ebb, not far from despair, which the Apostles were in, Luke xxiv. 22. We had trusted, but now we know not what to think of it, that this was he that should have redeemed Israel. But to see all the Articles of my Faith ratified and confirmed to my understanding, to see the greatest treasure and inheritance in the World, sealed and delivered to me in my hand, written in a Character and Language that I am perfectly skilled in; O what a comfort is this to a Christian Soul! O what a fullness of joy, to have all the mysteries of my Salvation transcribed out of the Book of the Lord, and written in my heart, where I can turn and survey, and make use of them, as much and as often as I will! Nay, where I have them without Book, though there were neither Father nor Bible in the World▪ able out of my own stock to give an account, nay, a reason of my faith before the perversest Papist, Heathen or Devil. This serves me instead of having lived, and conversed, and been acquainted with Christ. By this I have my fingers put into the print of the nails, and my hands thrust into his side, and am as sure as ever Thomas was; I see him as palpably as he that handled him, that he is my Lord and my God.  
'Twas observed by the Philosopher as an 
* f. art▪  act generally practised among Tyrants, to prohibit all Schools and means of learning and education in the Commonwealth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to suffer neither learning, nor Schools, nor common meetings, that men being kept blind might be sure to obey, and tyrannical commands through ignorance be mistaken for fair Government. And thus did Julian interdict the Christians all manner of literature, and chiefly Philosophy, for fear, saith Nazianzen, they should be able to grapple with the Heathen, 
Stelite●t.  and cut off Goliah's Head with his own Weapon. The continuance of these arts of spiritual Tyranny, you may observe in the prescribed stupidity and commanded ignorance of the laity through all Italy. All which must call for a superlative measure of thanks, to be expressed, not in our tongues and hearts only, but in our lives and actions; from us I say, who have obtained not only a knowledge of his laws, but almost a Vision of his secrets, and for as much as concerns our eternal bliss, do even see things as they were acted, having already comprehended in our reason, (not only in our Faith) the most impossible things in nature; the breadth, and length, and depth and height of the conceived, incarnate, and crucified God: and if all that, will not serve our turn, but we must press into his Cabinet-secrets, invade the Book of Life, and oversee, and divulge to all men abscondita Domini Dei nostri, then are Gods mercies unworthily repaid by us, and those indulgences which were to bestow civility upon the World, have only taught us to be more rude. In sum, the realest thanks we can perform to God for this inestimable prize, is modestly and softly to make use of it, 1. To the confirming of others Faith, and 2. to the expressing of our own. For 1. he is the deepest Scholar, saith the Philosopher, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, best able to teach other men what himself conceives: and then 2. he hath the habit most radicated, who hath pressed it down into his heart, and there sowed a Seed which shall increase and fructify, and spread, and flourish, laden with the fruits of a lively Faith. He is the truest Scholar that hath fed upon learning, that hath nourished and grown, and walked, and lived in the strength of it. And till I see you thrive and bestir yourselves like Christians, I shall never envy your learning: the Pharisees were great Scholars, well seen in the Prophets, and 'tis much to be suspected, could not choose but find Christ there, and acknowledge him by his Miracles; they saw him plain enough, and yet not a man would believe on him; My second part, The greatest Scholars are not always the best Christians.  
'Tis observable in the temper of men, that the cowardly are most inquisitive, their fears and jealousies make them very careful to foresee any danger, and yet for the most part, they have not spirit enough to encounter, and they are so stupid and sluggish, that they will not get out of its way when they have foreseen it: the same baseness and timorousness makes them a sort of men most diligent at a distance to avoid, and near hand most negligent to prevent. Thus in Dan. iv. 5. Nabuchadnezzar dreams and is affrighted, and a Proclamation is made for all the Wisdom of the World to come in and consult and sit upon it, and give their verdict for the interpretation of the Dream; and when he had at last got the knowledge of it by Daniel, that his fears were not in vain, that the greatest judgement that ever was heard of, was within a twelve Month to fall on him, then, as though he had been a Beast before his time, without all understanding, he goes and crowns himself for his slaughter. Just when, according to the Prophecy, he was to suffer, than was he walking in his pride; whilst he was ignorant, he was sensible of his danger, and now he sees it before his Eyes, he is most prodigiously blind. At the end of twelve months, when his ruin was at hand, ver. 29. he walked in the Palace of the Kingdom of Babylon, and the King spoke and said, Is not this great Babylon that I have built, etc. In brief, he that was most earnest to understand the Dream, is most negligent of the event of it, and makes no other use of his knowledge of God's Will, but only more knowingly and wilfully to contemn it. And this generally is the state of corrupt nature, to keep a distance and a bay betwixt our knowledge and our wills, and when a truth hath fully conquered and got possession of our understanding, then to begin to fortify most strongly, that the other Castle of the Soul, the affections may yet remain impregnable. Thus will the Devil be content to have the Outworks and the Watch-Tower taken, so he may be sure to keep his treasure within from danger: and will give us leave to be as great Scholars as himself, so we will continue as profane. And so we are like enough to do for all our knowledge: for Wisdom, saith Aristotle, is terminated in itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it neither looks after, nor produces any practical good, saith Andronicus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nay there is no dependence betwixt knowing and doing: as he that hath read and studied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may perhaps be never the better Wrestler, nor the skilfullest Physician the more healthy: experience and trial must perfect the one, and a good temperature constitute the other. A young man may be a good Naturalist, a good Geometer, nay a wise man, because he may understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wonders, depths, nay Divine matters, but he'll never be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prudent or actually virtuous, i. e. a good Moralist: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eth. 6.8.  moral precepts they cannot be said to believe, they have not entered so far, they float only in their memories, they have them by heart, they say them over by rote, as Children do their Catechism, or Plato's Scholars (saith Plutarch) his depths of Philosophy: they now recite them only, and shall then understand them, when they come of Age, when they are stayed enough to look into the meaning of them, and make use of them in their practice. The Mathematics, saith Aristotle, 
2 M●t. 2.  have nothing to do with the end or chief good that men look after: never any man brought good or bad, better or worse, into a demonstration; there's no consultation or election there, only plain downright diagrams, necessary convictions of the understanding. And therefore for these mere speculations, which hover only in the brain, the youngest Wit is nimblest; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ethic. 6.13.  sharpness of apprehension, is a sprightfulness of the mind, and is there liveliest, where there be most spirits: but prudence and active virtue requires an habituate temper of passions, a stayedness of the mind, and long trial and experience of its own strength, a constancy to continue in virtue, in spite of all foreign allurements or inward distempers. And the ground of all this is, that those things that most encumber the Will and keep us from practice, do nothing clog or stop the understanding; 
Ethic. 6.5.  sensuality or pleasure hinders us not from knowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that a Triangle hath three angles equal to two right ones, and the like. Nay the most insolent tyrannising passions which domineer over us, which keep us in awe, and never suffer us to stir, or move, or walk, or do any thing that is good, will yet give us leave to understand as much as we would wish; they have only fettered our hands and feet, have not blinded our Eyes; as one shut up in the Tower from the conversation of men, may be yet the greatest proficient in speculation; The affections being more gross and corporeous (from thence called the heels of the Soul) and so easily chained and fettered; but the understanding most pure and spiritual, and therefore uncapable of shackles: nay, is many times most free and active, when the will is most dead and sluggish. And this may be the natural reason that even Aristotle may teach us, why the greatest Scholars, are not always the best Christians: the Pharisees well read in the Prophets, yet backwardest to believe, because faith which constitutes a Christian, is a spiritual prudence, as 'tis best defined, and therefore is not appropriate to the understanding: but if they be several faculties, is rather seated in the Will; the objects of Faith being not merely speculative, but always apprehended and assented to, sub ratione boni, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ethic. 6.7.  as being the most unvaluable blessings which ever we desired of the Lord, or can require. The speculative part of divine wisdom may make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intelligent spirits, nay possibly do it in the worst notion, render us Devils. Real practical knowledge, only prudence, will make Angels, ministering spirits unto God, teach us to live and be better than we did. So then, in the first place, learning doth neither make nor suppose men Christians: Nay secondly, it doth per accidens many times hinder, put a rub in our way, and keep us from being Christians. Philoponus and Synesius (Miracles of learning) were therefore hardest to be converted, they were so possessed and engaged in Peripatetical Philosophy; that however they might be persuaded to the Trinity, they will not believe the Resurrection. 'Twas too plain a contradiction to philosophical reason, ever to enter theirs. Thus in the 1 Cor. i 21. 
1 Cor. i 21.  the World by wisdom knew not God: they so relied on their reason, and trusted in it for all truths, that they concluded every thing impossible, that would not concur with their old Principles. But this resistance which reason makes, is not so strong, but that it may easily be suppressed; and therefore Synesius was made a Bishop, before he explicitly believed the resurrection, because they were confident, that he which had forsaken all other errors, would not long continue perverse in this, and so good a Christian in other things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, could not choose but be illuminated in time, in so necessary a point of Faith: and indeed so it happened in them both.  
But there are other more dangerous engines, more insidious courses which learning uses to supplant or undermine belief; other stratagems to keep us out of the way, to anticipate all our desires or inclinations, or thoughts that wayward: and these are spiritual pride, and self-content. Men are so elevated in height of contemplation, so well pleased, so fully satisfied in the pleasures and delights of it, that the first sort scorn to submit or humble themselves to the poverty and disparagement of believing in Christ; the second are never at leisure to think of it. For the first, spiritual pride, 'tis set down as a reason that the natural man receives not the things of the spirit, 1 Cor. two. 14. receives them not, i. e. will not take them, will not accept of them, though they are freely given him; for they are foolishness unto him, i. e. so his proud brain reputes them. The pride of Worldly wisdom extremely scorns the foolishness of Christ, and consequently, is infinitely opposite to Faith, which is wrought by special humility.  
Secondly, for self-content: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Heraclitus in Hesych. Wise men need no friends, they are able to subsist by themselves without any help: they will have an happiness of their own making, and scorn to be beholding to Christ for a new Inheritance, they are already so fully possessed of all manner of contents. Let any man whisper them of the joys of the new Jerusalem, of the Intercessor that hath saved, of the way thither and made it passable, of all the privileges and promises of our adoption, they will hear them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as old wives fables; they have the fortunate Islands too, their exactest tranquillity and serenity of mind in a perpetual contemplation, and all the golden Apples in Paradise shall not tempt or alarm them out of it. 'Tis strange to see when such a man is called, what a do there is to get him out of his Dream, to hale him out of his study to the Church, how sleepy, and drowsy, and lethargical he is, in matters of Religion: how soon a little devotion hath tired him out, that could have pored over a Book incessantly all his life long, and never thought thus to have been interdicted the delights of humane learning, thus to have been plucked and torn from the embraces of his Athenian Idol. His conversion is much unlike another man's: that which calls others into compass, seems to let him lose, thrust him abroad into the World, teaches him to look more like a man than ever he meant, makes him a member of the Commonwealth, that was formerly but an Anchoret, and forces him to walk and run the way of God's commandments, that had once decreed himself to a Chair for ever. In brief, there is as little hopes of one that indulges himself, and gives himself up to the pride and contents of any kind of learning, of him that terminates knowledge either in itself, or else in the ostentation of it, as of any other that is captived to any one single worldly or fleshly kind of voluptuousness. This of the brain, in spite of the Philosopher, is an intemperance, as well as that of the throat and palate, and more dangerous, because less suspected, and seldomer declaimed against; and from this Epicurism, especially of the Soul, good Lord deliver us.  
Not to heap up reasons of this too manifest a truth, (would God it were not so undeniable) take but this one more, of the unsufficiency of learning never so well used, to make a man a Christian. Let all the knowledge in the World, profane and sacred, all the force and reason that all Ages ever bragged of, let it concur in one brain, and swell the head as big as his was in the Poem that travelled of Minerva: let all Scriptures and Fathers join their power and efficacy, and they shall never by their simple activity produce a saving faith in any one; all the miracles they can work, are only on the understanding, the will distinctly taken, is above their sphere or compass: or if their faculties are not distinguished, and to will is present with me, Rom. seven. 18. as well as to understand▪ yet they can produce only an absolute simple general will, that is, an assent and approbation of the absolute goodness of the thing proposed, not a resolute will to abandon all other Worldly purposes to perform that which I will. Knowledge and right apprehension of things may convince me first of the History, that all that is spoken of, or by Christ, is true, and then, of the expedience to apply all his merits to my Soul; but when I see, all this cannot be done without paying a price, without undoing myself, without pawning all that I have, my learning, my wealth, my delights, my whole worldly being, without self-denial, than the general assent, that absolute will, is grown i'll and dead; we are still (whatever we believe) but Infidels; all the Articles of the Creed thus assented to, are not enough to make us christians. So that the issue of all is, all knowledge in the World cannot make us deny ourselves, and therefore all knowledge in the World, is not able to produce belief; only the spirit must breathe this power into us, of breathing out ourselves, he must press our Breasts, and stifle, and strangle us; we must give up the natural ghost, he must force out our Earthly Breath out of our Earthly Bodies, or else we shall not be enlivened by his spiritual. Thus have you reasons of the common divorce betwixt knowledge and faith, 
* f. first.  i. e. the no manner of dependence betwixt them in nature. Secondly, the open resistance in some points betwixt reason and Scripture. Thirdly, the more secret reluctancies betwixt the pride and contents of learning and the spirit. And lastly, the insufficiency of all natural knowledge, and transcendency of spiritual, so that he cannot know them, because they are spiritually discerned. I should now in very charity release you, but that there is one word behind of most important necessity to a Sermon, and that is of Application.  
That laying to our hearts the important documents of the Text, our righteousness and faith may exceed that o● the Pharisees, Mat. v. 20. our preaching and walking may be like that of Christ's, in power, and as having authority, and not as the Scribes, Mat. seven. 29. and we not content with a floating knowledge in the Brain, do press and sink it down into our inferior faculties, our senses and affections, till it arise in a full Harvest of fruitful, diligently working Faith. It was Zenophanes his fancy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that God was all Eyes and all Ears, but breathed not, there was no use of that in him; and so is it with us, who are always exercising our knowledge, powers to see and hear what e'er is possible; but for any breath of life in us, any motion of the spirit, we have no use of it: it is not worth valuing or taking notice of, nothing so vulgar and contemptible in them that have it, nothing of which we examine ourselves so slightly, of which we are so easily mistaken, so willingly deceived, and nothing that we will be content to have so small a measure of. A little of it soon tires as out, 'tis too thin airy diet for us to live upon, we cannot hold out long on it; like the Israelites, soon satiated with their bread from Heaven, nothing comparable to their old food that Nilus yielded them, Numb. xi. 5. We remember the fish that we did eat in Egypt, but now our Soul is dried away, there is nothing but this Manna before our Eyes, as if that were not worth the gathering.  
Pythagoras could say, that if any one were to be chosen to pray for the people, to be made a Priest, he must be a virtuous man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in jamblichus, 
Vit. Pyth. p. 61. p. 107. p. 164. p. 157.  because the Gods would take more heed to his words: and again, that many things might be permitted the people, which should be interdicted preachers. It was th● confirmation of his precepts by his life, and practice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that made Italy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the Country his School, and all that ever heard him his Disciples. Nothing will give such authority to our Doctrine, or set such a value on our calling, as a religious Conversation. He that takes such a Journey, as that into Holy Orders, must go on, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his 15 Sym●olum, must not return to his former sins as well as trade, saith jamblichus: the falling into one of our youthful Vices, is truly a disordering of ourselves, and a kind of plucking our hands from the Blow. A Physician, saith Hypocrates, must have colour and be in flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a good promising healthy complexion, and then men will guests him a man of skill, otherwise the patient will bid the Physician heal himself, and having by his ill look a prejudice against his Physic, his fancy will much hinder its working. You need no application; He again will tell you, that the profession suffers not so much by any thing as by rash censures, and unworthy Professors. In brief, our very knowledge will be set at nought, and our gifts scoffed at, if our lives do not demonstrate that we are Christians as well as Scholars. No man will be much more godly for hearing Seneca talk of Providence, nor be affected with bare words, unless he see them armed and backed with power of him that utters them. Consider but this one thing, and withal, that my Doctrine is become a Proverb, and he is a proud man that can first draw it upon a Scholar, his learning and his clergy make him never the more religious. O let our whole care and carriage, and the dearest of our endeavours, strive and prevail to cross the Proverb, and stop the mouth of the rashest declamer. That Comedy of Aristophanes took best, which was all spent in laughing at Socrates, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and in him involved and abused the whole condition of learning; though through Alcibiades his Faction it miscarried and missed its applause once or twice, yet when men were left to their humour, 'twas admired and cried up extremely. Learning hath still some honourable Favourers which keep others in awe with their Countenance; but otherwise, nothing more agreeable to the people, than Comedies or Satyrs, or Sarcasms dealt out against the Universities: let us be sure that we act no parts in them ourselves, nor perform them before they are acted. Let us endeavour that theirs may be only pronunciations, a story of our faults as presented in a Scene, but never truly grounded in any of our actions. One woe we are secure and safe from, 
Luke vi. 26.  Woe be to you when all men shall speak well of you] we have many good Friends that will not let this Curse light on us. O let us deliver ourselves from that Catalogue of woes which were all denounced against the Pharisees for many Vices, all contained in this accomplished piece, 〈◊〉 say but do not, Mat. xxiii. 4. And seeing all our intellectual excellencies cannot assure, or bribe, or woe God's spirit to overshadow us, and conceive Christ, and bring forth true and saying F●ith in us; let all the rest of our studies be ordered in a new course; let us change both our method and our Tutor, and having hitherto learned God from ourselves, let us be better advised, and learn ourselves from God. Let us all study all learning from the Spring or Fountain, and make him our instructor, who is the only Author worth our understanding, and admit of no Interpreter on him but himself. The knowledge of God shall be our Vision in Heaven, O let it be our speculation on Earth. Let it fill every conceit or fancy that we at any time adventure on. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last work in which all the promises, all our possible designs are accomplished: O let us in part anticipate that final revelation of him, lest so sudden and so full a brightness of glory be too excellent for the Eyes of a Saint: and labour to comprehend here, where the whole comfort of our life is, what we shall then possess. And if all the stretches, and 
* f. wracking.  cracking, and torturing of our Souls will prevail, the dissolving of all our spirits, nay, the sighing out of our last breath will do any thing, let us join all this, even that God hath given us, in this real service to ourselves, and expire whilst we are about it, in praying, and beseeching, and importuning, and offering violence to that blessed spirit, that he will fully enlighten and inflame us here with zeal as well as knowledge; that he will fill us with his grace here, and accomplish us with his glory hereafter.  
Now to him that hath elected us, hath created us, and redeemed us, etc.   

SERMON XI.  MATTH. X. 15. 
It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgement, than for that City.  
THE whole new Covenant consists of these two words, Christ and Faith; Christ bestowed on God's part, Faith required on ours; Christ the matter, Faith the condition of the Covenant. Now to bring or present this Faith before you, as an object for your understandings to gaze at; or to go farther to dissect (and with the diligence of Anatomy instruct) in every limb, or joint, or excellency of it; were but to recall you to your Catechism, and to take pains to inform you in that which you are presumed to know. The greater danger of us is, that we are behind in our practice, that we know what Faith is, but do not labour for it; and therefore the seasonablest work will be on our affections to produce, if it were possible, this precious virtue in our souls, and to sink and press down that floating knowledge which is in most of our brains, into a solid weighty effectual Faith, that it may begin to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a work of faith, which was formerly but a fancy, dream and apparition. To this purpose to work on your wills, no Rhetoric so likely, as that which is most sharp and terrible, no such Physic for dead affections as Corrosives, the consideration of the dismal, hideous, desperate estate of infidels here in my Text; and that, both in respect of the guilt of the sin, and degree of the punishment, proportioned to it, and that above all other sinners in the World, It shall be more, etc. Where you may briefly observe, 1. the sin of infidelity, set down by its subject, that City which would not receive Christ being preached unto it, v. 14. 2. the greatness of this sin, expressed by the punishment attending it; and that, either positively, it shall go very sore with it, and therefore it is to be esteemed a very great sin, employed in the whole Text; or else comparatively, being weighed with Sodom and Gomorrha in judgement, it shall be more tolerable for them than it: and therefore 'tis not only a great sin, but the greatest, the most damning sin in the world. And of these in order plainly, and to your hearts rather than your brains, presuming that you are now come with solemn serious thoughts to be edified not instructed, much less pleased or humoured. And first of the first: The sin of infidelity, noted in the last words, that City.  
To pass by those, which we cannot choose but meet with, 1. a multitude of ignorant Infidels, Pagans and Heathens; 2. of knowing, but not acknowledging Infidels, as Turks and Jews; We shall meet with another order of as great a latitude, which will more nearly concern us; a world of believing Infidels, which know and acknowledge Christ, the Gospel and the promises, are as fairly mounted in the understanding part as you would wish, but yet refuse and deny him in their hearts, apply not a Command to themselves, submit not to him, nor desire to make themselves capable of those mercies, which they see offered by Christ 
* f. to.  in the World; and these are distinctly set down in the verse next before my Text, Whosoever shall not receive you, i. e. entertain the acceptable truth of Christ, and the Gospel preached by you, as 'tis interpreted by the 40. verse, He that receiveth you, receiveth me, i. e. believes on me, as the word is most plainly used, Mat. xi. 14. 
Mat. xi. 14.  If you will receive it, i. e. if you will believe it, this is Elias which was for to come. And John i 12. To as many as received him, even to them that believe in his name. For you are to know, that Faith truly justifying, is nothing in the World, but the receiving of Christ. Christ and his sufferings and full satisfaction was once on the Cross tendered, and is ever since by the Gospel and its Ministers offered to the world: and nothing required of us, but an hand and an heart to apprehend and receive: and to as many as received him, he gives power to become the sons of God, John i 12. So that Faith and Infidelity are not acts properly determined to the understanding, but indeed to the whole Soul, and most distinctly to the Will, whole part it is to receive or repel, to entertain or resist Christ and his promises, the Author and Finisher of our salvation. Now this receiving of Christ, is the taking or accepting of the righteousness of Christ, and so making it our own, as Rom. i. 17. being rightly weighed, will enforce. Read and mark, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in it, or by it, the Gospel mentioned in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousness of God by Faith, as Rom. iii 22. 
Rom. iii 2●. Phil. iii 9.  i e. the not legal but Evangelical righteousness, which only God accepts, directly set down Phil. iii 9. That righteousness which is through Faith of Christ, the righteousness which is of God by Faith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is revealed to Faith, is declared that we might believe; that finding no life or righteousness in ourselves, we may go out of ourselves, and lay hold on that which is offered us by Christ: and this you will find to be the clearest meaning of these words, though somewhat obscured in our English reading of them. Now the accepting of this righteousness, is an act of ours, following a proposal or offer of Christ's, and consummating the match or bargain between Christ and us. Christ is offered to us as an Husband in the Gospel, we inquire of him, observe our own needs, and his excellencies and riches to supply them, our sins and his righteousness; and if upon advice we will take him, the match is struck, we are our beloved's, and our beloved is ours; we are man and wife, we have taken him for our husband, and with him are entitled to all his riches: we have right to all his righteousness, and enjoy by his Patent all the privileges, all the promises, all the mercies of the Gospel. But if, the offer being thus made by God, to give us his Son freely, we stand upon terms, we are too rich, too learned, too worldly-minded, too much in love with the praise of men, John xii. 43, 
John xii. 43.  i e. fixed upon any worldly vanity, and resolve never to forego all these, to disclaim our worldly liberty, our own righteousness, and to accept of so poor an offer as a Christ; then are we the Infidels here spoken of, We will not come to him, that we might have life, John v. 40. When he is held out to us, we will not lay hold on him, we have some conceit of ourselves, and therefore will not step a foot abroad to fetch his righteousness home to us. And indeed if any worldly thing please you; if you can set a value upon any thing else, if you can entertain a Paramour, a Rival, a Competitor in your hearts, if you can receive the praise of men, how can you believe? John v. 44. 
John v. 44.  So that in brief, Infidelity consists in the not receiving of Christ, with a reciprocal giving up of ourselves to him, in the not answering affirmatively to Christ's offer of himself, in the not taking home and applying Christ to our souls. And this is done, either by denying to take him at all, or by taking him under a false person, or by not performing the conditions required or presumed in the making of the match. They that deny to take him at all, are the profane, negligent, presumptuous Christians, who either never hearken after him, or else are so familiar with the news, as to underprize him: have either never cheapened Heaven, or else will not come to God's price; like Ananias and Sapphira, perhaps offer pretty fair, bring two parts of their estate, and lay them at the Apostles feet, but will give no more; fall off at last for a trifle, and peremptorily deny Christ, if they may not have him on their own Conditions. Some superfluities, some vanities, some chargeable or troublesome sins perhaps they can spare, and those they will be inclinable to part withal; but if this will not serve, Christ must seek for a better Chapman, they stand not much upon it, they can return as contentedly without it as they came. And this arises from a neglect and security, a not heeding or weighing of God's justice, and consequently undervaluing of his mercies. They have never felt God as an angry Judge, and therefore they now scorn him as a Saviour: they have lived at such ease of heart, that no legal terror, no affrightments, or ghastly representations of sin, can work upon them: and if the reading of the law, that kill letter, have been sent by God to instruct them in the desperateness of their estate, to humble these libertine souls to the spirit of bondage, and so school them to Christ, they have eyes, but see not, ears, but hear it not, they are come to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. i. 28. a reprobate sense, or as it may be rendered, an undiscerning mind, not able to judge of that which is thus read and proposed to it: or again, a sense, without sense, not apprehensive of that, which no man that hath eyes can be ignorant of: nay in Theod. phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an heart that will reverberate any judgement or terror, receiving no more impression from it than the Anvil from the Hammer, violently returns it again, smoothed somewhat over perhaps by often-beating, but nothing softened. Nay if the law cry too loud, and by an inward voice preach damnation in their bowels, and resolve to be heard before it cease; then do they seek out some worldly employment to busy themselves withal, that they may not be at home at so much unquietness: they will charm it with pleasures, or overwhelm it with business, as Cain, when his Conscience was too rough, and rigid for him, Gen. iv. 
Gen. iv. 16.  went out from the presence of the Lord, ver. 16. and as 'tis observed, built Cities, v. 17. got some of his progeny to invent Music, v. 21. perhaps to still his tumultuous raving Conscience, that the noise of the hammers and melody of the Instruments, might outsound the din within him, as in the sacrifices of Moloch, where their children, which they offered in an hollow brazen vessel, co●ld not choose but howl hideously, they had timbrels and tabrets perpetually beating, (whereupon Tophet, 
2 King. xxiii. 10. Seld. de diis Syr. l. 1. c. 6.  where these sacrifices were kept, is by Grammarians deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tympanum) to drown the noise of the children's cry; These I say, which will not be instructed in their misery, or bettered by the preaching of the law, which labour only to make their inward terrors insensible, to skin not cure the wound; are Infidels in the first or highest rank, which deny to take him at all, will not suffer themselves to be persuaded that they have any need of him; and therefore let him be offered for ever, let him be proclaimed in their ears every minute of their lives, they see nothing in him worth harkening after; and the reason is, they are still at home, they have not gone a foot abroad out of themselves, and therefore cannot lay hold on Christ. He that never went to school to the law, he that was never sensible of his own damned estate, he that never hated himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will never receive, never accept of Christ.  
Secondly, Some are come thus far, to a sense of their estate, and are twinged extremely, and therefore fly presently to the Gospel; hearing of Christ, they fasten, are not patient of so much deliberation, as to observe whether their hands be empty, they are in distress, and Christ must needs save them suddenly; they lay hold as soon as ever they hear a promise, and are resolved to be saved by Christ, because they see otherwise they are damned. And these take Christ indeed, but under a false person: either they take the promises only, and let Christ alone; or take Christ the Saviour, but not Christ the Lord: Are willing to be saved by him, but never think of serving him: are praying for ever for Heaven and glory, but never care how little they hear of grace: the end they fasten on, the Covenant they hug and gripe with their embraces, but never take the condition of repentance and obedience: this is not for their turn; they abstract the cheap and profitable attributes of Christ, his Priestly office of satisfaction and propitiation; but never consider him as a King; and so in a word, lay hold of the estate, before they have married the husband, which they have yet no more right to, than a mere stranger: for the communicating the riches of a husband, being but a consequence of marriage is therefore not yet made over, till the marriage (which is the taking of the husband's person) be consummate. And this I say, is a second degree of infidelity, somewhat more secret and less discernible, when by an error of the person, by taking Christ the Saviour for Christ the Lord, or his promises abstracted from his person, we believe we shall be saved by him, but deny to be ruled; desire to enjoy all the privileges, but subtract all the obedience of a Subject.  
In the third place, they which have accepted and received the true person of Christ, as a Master, as well as a Jesus, they which have taken him on a resolved vow of performing this condition of homage and obedience, are not in event as good as their engagements: when they think the match is fast, and past danger of recalling, when they seem to have gotten a firm title to the promises, and are in a manner entered upon the goods and estate of their Husband, they do begin to break Covenant, and either wholly subtract, or else divide their love; they married him for his wealth, and now they have that, they are soon weary of his person: they came with the Soul of an Harlot, looking only what they should get by him, and now, they have many other old acquaintances they must needs keep League with; their self denial, their humility, their vows of obedience, were but arts and stratagems that want and necessity put them upon, and now they have got their ends, all those are soon out-dated; they have Faith, and so are justified, and sure of their estate, and so now they may sin securely, there is no condemnation to them, they are in Christ, and all the sins, nay, all the Devils in the World, shall never separate them. And this is a sanctified religious piece of infidelity in men, which think they have made sure of the main, and so never think of the Consectaries; they have Faith, and so 'tis no matter for good works; the Lease is sealed, the Wedding solemnised, and then never dream or care for Covenants. And these men's fate is like to be the same spiritually, which we read of Samson's bodily strength: he vowed the Vow of a Nazarite, and as long as he kept unshaven, no opposition could prevail against him; but as soon as he broke his Vow, when he had let his Mistress cut his Locks, his strength departed from him. All the promises and privileges of our being in Christ, are upon condition of our obedience; and our Vow being broken, the Devil and the Philistines within us, will soon deprive us of our eyes and life. Whatsoever livelihood we presume we have in Christ, we are deceived, we are still dead in trespasses and sins. Thus do you see the three degrees of infidelity frequent amongst Christians, 1. a not taking him at all; 2. a mistaking of his person; 3. a breaking off the Covenants: now that you may abhor and fly from, and get out of each of them by a lively Faith, my next particular shall warn you, the greatness of this sin, and that first positively in its self, it shall be very 
* intolerable.  tolerable for that City.  
Faith may be conceived in a threefold relation, either to men, the subjects of it, and those Sinners; or 2. to Christ and his sufferings, the objects of it, with all the effects, remission of sins, and Salvation attending it: or 3. to God the Father, the Author and Commander of it, as the only condition annexed to all his promises. And consequently infidelity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be aggravated by these three depths or degrees, each adding to its exceeding sinfulness.  
As Faith respects its subject, and that a sinful miserable one, engaged and fixed in an unremediable necessity of sinning and suffering for ever; so is it the only means upon Earth, nay in the very counsel of God, able to do us any help; all the arts and spiritual Engines even in Heaven besides this, are unprofitable. Nay, the second Covenant now being sealed, and God for ever having established the rule and method of it; I say, things thus standing, God himself cannot be presumed to have mercy upon any one, but who is thus qualified; it being the only foundation on which our Heaven is built, the only ground we have to hope for any thing, as is manifest by that place, Heb. xi. 1. 
Heb. xi. 1.  being rightly weighed, Now Faith is the substance of things hoped for, where the Greek phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies the ground or foundation of every of those things which can be the object of a Christians hope. So that where no groundwork, no building; if no Faith, no hope, no possibility of Heaven. If the Devil could have but stolen this Jewel out of the World, he had shut up Heaven Gates eternally, and had left it as empty of Saints, as it is full of glory, not capable of any flesh but what Christ's Hypostatical union brought thither. And this is no more than I conceive the learned mean by necessitas med●i, that Faith is necessary as a means, i. e. there is no means besides of power, either absolutely or ex hypothesi, of itself, or on supposition of God's Covenant, to bring us to Heaven. Nothing is of force besides in reason to prepare, or morally accommodate; and God hath not promised to accept in mercy of any thing else. For whereas the promises are sometimes made to repentance, sometimes to obedience, as whosoever repenteth shall be saved, and the like; you are to know, that it is on this ground, of the necessary union of these graces, that where one of them is truly and sincerely, there the rest are always in some degree, there being no example of penitence or obedience in any subject which had not faith also. For he that comes to God, must believe that he is, etc. Heb. xi. 6. 
Heb. xi. 6.  And he that heartily believes he is, and is a rewarder of them that seek him, will not fail to search, pursue, and follow after him. So that though the promises are made promiscuously to any one which hath either of these graces, yet 'tis upon supposal of the rest; if it be made of Faith, 'tis in confidence that faith works by love, Gal. v. 6. 
Gal. v. 6. James two. 22.  and as S. James enforces it, is made perfect by works, James two. 22. So that in the first place, infidelity is sufficiently aggravated in respect of the subject; it being a Catholic destroyer, an intervenient that despoils him of all means, all hope, all possibility of Salvation: finding him in the state of damnation, it sets him going, suffers him not to lay hold on any thing that may stay him in his Precipice; and in the midst of his Shipwreck, when there be planks and refuges enough about him, hath numbed his hands, deprived him of any power of taking hold of them.  
In the second place, in respect of Christ and his sufferings, the objects of our Faith, so Faith is in a manner the Soul of them, giving them life and efficacy, making things which are excellent in themselves, prove so in effect to others. Thus the whole splendour and beauty of the World, the most accurate proportions and images of nature, are beholding to the Eye, though not for their absolute excellency, yet for both the account and use that is made of them; for if all men were blind, the proudest workmanship of nature would not be worth the valuing. Thus is a learned piece cast away upon the ignorant, and the understanding of the Auditor, is the best commendation of a Speech or Sermon. In like manner, those infinite unvaluable sufferings of Christ, if they be not believed in, are but, as Aristotle saith of divine knowledge, a most honourable thing, but of no manner of use; if they be not apprehended, they are lost. Christ's Blood if not caught up in our hearts by Faith, but suffered to be poured out upon the Earth, will prove no better than that of Abel, Gen. iv▪ 10. 
Gen. iv. 10.  crying for judgement from the ground; that which is spilt, is clamorous, and its Voice is toward Heaven for Vengeance; only that which is gathered up, as it falls from his side, by Faith, will prove a medicine to heal the Nations. So that infidelity makes the death of Christ no more than the death of an ordinary man, in which there is no remedy, Wisd. two. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no cure, no physic in it; or as the same word is rendered, Eccles. xxviii. 3. no pardon, no remission wrought by it, a bare going down into the Grave, that no man is better for. It doth even frustrate the sufferings of Christ, and make him have paid a ransom to no purpose, and purchased an Inheritance at an infinite rate, and no man the better for it. Again, Christ is not only contemned, but injured, not only slighted, but robbed, he loses not only his price and his thanks, but his servant, which he hath bought and purchased with his blood. For redemption is not an absolute setting free, but the buying out of an Usurpers hands, that he may return to his proper Lord; changing him from the condition of a Captive to a Subject. He which is ransomed from the Galleys, is not presently a King, but only recovered to a free and tolerable service: nay generally, if he be redeemed he is eo nomine, a servant, by right and equity his Creature that redeemed him, according to the express words, Luke i 74. 
Luke i 74.  That we being delivered, might serve him. Now a Servant is a Possession, part of ones Estate, as truly to be reckoned his, as any part of his Inheritance. So that every unbeliever is a Thief, robs Christ not only of the honour of saving him, but of one of the Members of his Family, of part of his goods, his Servant; nay, 'tis not a bare theft, but of the highest size, a Sacrilege, stealing an holy instrument, a Vessel out of God's Temple, which he bought and delivered out of the common calamity, to serve him in holiness, Luke i 74. 
Luke i 74.  to be put to holy, special services.  
In the third place, Faith may be considered in reference to God the Father, and that, 1. as the Author or Fountain of this Theological grace; 2. as the commander of this duty of believing; and either of these will aggravate the Unbelievers guilt, and add more Articles to his indictment. As God is the Author of Faith, so the Infidel resists, and abandons, and flies from all those methods, all those means, by which God ordinarily produces Faith; all the power of his Scriptures, all the blessings of a Christian Education, all the benefits of sacred knowledge; in sum, the Prayers, the sweat, the Lungs, the Bowels of his Ministers, in Christ's stead beseeching you to be reconciled, 1 Cor. v. 20. 
1 Cor. v. 20.  spending their dearest spirits, and even praying and preaching out their Souls for you, that you would be Friends with God through Christ. All these, I say, the Infidel takes no notice of; and by his contempt of these inferior graces, shows how he would carry himself even towards God's very spirit, if it should come in power to convert him, he would hold out and bid defiance, and repel the Omnipotent God with his omnipotent charms of mercy: he that contemns God's ordinary means, would be likely to resist his extraordinary, were there not more force in the means, than forwardness in the man: and thanks be to that controlling, convincing, constraining spirit, if ever he be brought to be content to be saved. He that will not now believe in Christ when he is preached, would have gone very near, if he had lived then, to have given his consent, and joined his suffrage in Crucifying him. A man may guests of his inclination by his present practices, and if he will not now be his Disciple, 'twas not his innocence, but his good fortune, that he did not then betray him. 'Twas well he was born amongst Christians, or else he might have been as sour a professed Enemy of Christ, as Pilate or the Pharisees: an Unbelieving Christian is, for all his livery and profession, but a Jew or Heathen, and the Lord make him sensible of his condition.  
Lastly, Consider this duty of Faith in respect of God the Father commanding it, and then you shall find it the main precept of the Bible. 'Twere long to show you the ground of it in the law of nature, the obscure, yet discernible mention of it in the moral law, both transcendently, in the main end of all, and distinctly, though not clearly, in the first Commandment; he that hath a mind to see may find it in Pet. Baro. de praest. & dignit. div. legis. 'Twere as toilsome to muster up all the commands of the Old Testament, which exactly and determinately drive at belief in Christ, as generally in those places where the Chaldee Paraphrase reads instead of God, God's Word, as, Fear not Abraham, for I am thy shield, say they, my word is thy shield, which speaks a plain command of Faith; for not to fear, is to trust; not to fear on that ground, because God's Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word, Joh. i. 1. 
John i. 1.  i e. Christ, is ones shield, is nothing in the World but to believe, and rely, and fasten, and depend on Christ. Many the like commands of Faith in Christ, will the Old Testament afford; and the new is nothing else but a perpetual inculcating of it upon us, a driving and calling, entreating and enforcing, wooing and hastening us to believe. In which respect the Schools call it also necessary necessitate praecepti, a thing which though we should be never the better for, we are bound to perform. So that though Faith were not able to save us, yet infidelity would damn us, it being amongst others a direct breach of a natural, a moral, nay, an Evangelical Commandment. And so much for the danger of infidelity considered positively, in relation to the Subject, whom it deprives of Heaven; the Object, Christ and his offers in the Gospel, which it frustrates; and lastly, the Author and Commander of it, God the Father, whom it resists, disobeys, and scorns. You will perhaps more feelingly be affected to the loathing of it, if we proceed to the odious and dangerous condition of it, above all other sins and breaches in the World, which is my third part, its comparative sinfulness, It shall be more tolerable, etc.  
And this will appear, if we consider it, 1. in itself; 2. in its consequences. In itself, it is fuller of guilt, in its consequences fuller of danger, than any ordinary breach of the moral Law. In itself, so it is 1. the greatest aversion from God, (in which aversion the Schoolmen place the formalis ratio, the very Essence of sin) it is the perversest remotion and turning away of the Soul from God, and getting as far as we can out of his sight, or ken, the forbidding of all manner of Commerce or spiritual Traffic, or correspondence with God, as may appear by that admirable place, Heb. x. 38. 
Heb. x. 38.  The just shall live by faith, but if any man draw back, my soul hath no pleasure in him: and verse 39 We are not of them which draw back unto perdition, but of them that do believe to the saving of the Soul. Where the phrase of drawing back opposed here to Faith and Believing, is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a cowardly, pusillanimous subducing of one's self, a getting out of the way, a not daring to meet, or approach, or accept of Christ when he is offered them; the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Physicians, a contraction of the Soul, a shriveling of it up, a sudden correption and depression of the mind, such as the sight of some hideous danger is wont to produce, so 2 Mac. vi. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Mac. vi. 12. Gal. two. 12.  etc. to be discouraged, and to forsake the Jewish Religion, because of the calamities. So is the word used of Peter, Gal. two. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He withdrew and separated himself, fearing those that were of the Circumcision. The Infidel, I say, draws back, withdraws and sneaks out of the way, as if he were afraid of the mercies of his Saviour, as if it were death to him to be so near salvation; as if Christ coming to him with the mercies of the Gospel, were the mortalest enemy under Heaven, and there were no such mischief to be done him, as his conversion. This indeed is an aversion in the highest degree, when we fly and draw back from God when he comes to save us, when the sight of a Saviour makes us take our heels. Adam might well hide himself, when God came to challenge him about his disobedience; the guilty conscience being afraid of revenge, may well slink out of his presence with Cain, Gen. iv. 16. 
Gen. iv. 16. Hos. xi. 4.  But to tremble and quake at a proclamation of mercy, when God draws with cords of a man, Hos. xi. 4. a powerful phrase expressed in the next words with the bands of love; when he loveth us, and calls his Son out for us, v. 1. then to be bend to backsliding, in the 7. ver. to draw back when he comes to embrace, this is a stubbornness and contraction of the soul, a crouching of it in, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that neither nature nor reason would be guilty of: an aversion from God, which no other sin can parallel, and therefore of all other, most intolerable, in the first place.  
2. Infidelity gives God the lie, and denies whatever God proclaims in the Gospel. The reason or ground of any one's belief, the objectum formale quo, that by assenting to which, I come to believe, is God's Veracity, the Confidence that God speaks true, the relying on his word, is that which brings me to lay hold on Christ; and therefore the Infidel is down right with God; he will not take his word, he'll never be persuaded that these benefits of Christ's death that are offered to all men, can ever do him any good. Let God call him to accept them, he'll never come; his surly, resolute carriage, is in effect a contradicting of whatever God hath affirmed, a direct thwarting, a giving the lie to God and his Evangelists: and this is an aggravation not to be mentioned without reverence or horror, the most odious affront in the World: the Lord be merciful to us in this matter.  
Next, this sin is a sin of the most dangerous consequences of any.  
1. It produces all other sins, and that positively, by doubting of his justice, and so falling into adulteries, blasphemies, and the like, in security and hope of impunity; by distrusting of his providence and mercy, and so flying to covetousness, murmuring, tempting, subtlety, all arts and stratagems of getting for our temporal estate, and ordinary despair in our spiritual: then privatively, depriving us of that which is the mother and soul of our obedience and good Works, I mean faith, so that every thing for want of it, is turned into sin, and thereby depopulating the whole man, making him nothing in the World but ruins and noisomeness, a confluence of all manner of sins, without any concomitant degree of duty or obedience.  
2. It frustrates all good Exhortations, and forbids all manner of superstructions, which the Ministers are wont to labour for, in moving us to charity and obedience, and joy, and hope, and prayer, by not having laid any foundation whereon these must be built; any of these set or planted in any Infidel heart, will soon wither: they must have a stock of faith whereon to be grafted, or else they are never likely to thrive. As Galba's Wit was a good one, but 'twas unluckily placed, ill-seated, there was no good to be wrought by it. The proudest of our works or merits, the perfectest morality, will stand but very weakly, unless it be founded on that foundation, whose corner stone is Christ Jesus.  
1. It leaves no place in the world for remedy: he that is an Idolater, a Sabbath-breaker, or the like; he that is arraigned at the law, and found guilty at that Tribunal, hath yet an Advocate in the Gospel, a higher power to whom he may appeal to mitigate his sentence: but he that hath sinned against the Gospel, hath no farther to go, he hath sinned against that, which should have remitted all other sins; and now he is come to an unremediable estate, to a kind of hell, or the grave of sin, from whence there is no recovery. There's not a mercy to be fetched in the world, but out of the Gospel, and he that hath refused them, is past any farther treaty: He that believeth not, is condemned already, John iii 18. 
John iii 18.  his damnation is sealed to him; and the entail past cutting off, 'tis his purchase, and now wants nothing but livery and seizin; nay 'tis his patrimony, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclus. xx. 25. 
Eccl. xx. 25.  he is as sure of it, as of any penny worth of his inheritance. And the reason is employed, 1 Cor. xv. 17. If Christ be not risen, you are yet in your sins: there is no way to get out of our sins, but Christ's resurrection; and he that believeth not, Christ is not risen to him; 'twere all one to him, if there had never been a Saviour; and therefore he remains in his old thraldom; he was taken captive in Adam, and hath never since had any other means to restore him: the ransom that was offered all, he would none of, and so he sticks unredeemed, he is yet in his sins, and so for ever like to continue. And now he is come to this state, 'twere superfluous farther to aggravate the sin against him; his case is too wretched to be upbraided him, the rest of our time shall be employed in providing a remedy for him, if it be possible, and that must be from consideration of the disease, in a word and close of application.  
The sin being thus displayed to you with its consequences, O what a spirit should it raise in us! O what a resolution and expression of our manhood, to resist and banish out of us this evil heart of unbelief! Heb. iii 12. 
Heb. iii 12.  what an hatred should it work in our bowels, what a reluctancy, what an indignation, what a revenge against the fruit of our bosom, which hath so long grown and thrived within us, only to our destruction! which is provided as it were to eat our souls, as an harbinger to prepare a place within us for the worm in Hell, where it may lie and bite and gnaw at ease eternally! 'Tis an Examination that will deserve the most precious minute of our lives, the solemnest work of our souls, the carefullest muster of our faculties, to shrift and winnow, and even set our hearts upon the rack, to see whether any fruit or seed of infidelity lurk in it; and in a matter of this danger, to prevent God inquest by our own, to display every thing to ourselves, just as it shall be laid open before God in judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. iv. 13. 
Heb. iv. 13.  naked and discernible as the entrails of a Creature cut down the back, where the very method of nature in its secrecies is betrayed to the eye. I say, to cut ourselves up, and to search into every cranny of our souls, every winding of either our understanding or affections; and observe whether any infidel thought, any infidel lust, be lodged there: and when we have found this execrable thing, which hath brought all our plagues on us, then must we purge, and cleanse, and lustrate the whole City for its sake; and with more Ceremony than ever the heathen used, even with a superstition of daily, hourly prayers, and sacrificing ourselves to God, strive and struggle, and offer violence to remove this unclean thing out of our Coasts; use these unbelieving hearts of ours, as Josiah did the Altars of Ahaz, 2 King. xxiii. 12. 
2 Ki. xxiii. 12.  break them down, beat them to powder, and cast the dust of them into the brook Kidron; that Cedron which Christ passed over when he went to suffer, John xviii. 1. 
John xviii. 1. Ps. cx. 7.  even that brook which Christ drank of by the way, Psa. cx. 7. And there indeed is there a remedy for infidelity, if the Infidel will throw it in. If he will put it off, be it never so died in the contempt of Christ's blood, that very blood shall cleanse it: and therefore  
In the next place, let us labour for Faith; let not his hands be stretched out any longer upon the cross, to a faithless and stubborn generation. 'Twere a piece of ignorance that a Scholar would abhor to be guilty of, not to be able to understand that inscription written by Pilate in either of 3. languages, Jesus of Nazareth, King, John nineteen. 19. 
John nineteen. 19.  Nay for all the Gospels and Comments written on it, both by his Disciples and his works, still to be non-proficients, this would prove an accusation written in Marble, nay an Exprobration above a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In a word, Christ is still offered, and the proclamation not yet outdated, his sufferings in the Scripture proposed to every one of you to lay hold on, and his Ministers sent as Ambassadors beseeching you to be reconciled, 2 Cor. v. 20. 
2 Cor. v. 20.  and more than that, in the Sacrament of the Eucharist, his body and blood set before our eyes to be felt and gazed on, and then even a Didymus would believe; nay, to be divided amongst us, and put in our mouths, and then who would be so sluggish as to refuse to feed on him in his heart?  
For your Election from the beginning to this gift of Faith, let that never raise any doubt or scruple in you, and foreslow that coming to him; this is a jealousy that hath undone many, in a resolvedness that if they are not elected, all their Faith shall prove unprofitable. Christ that bids thee repent, believe, and come unto him, is not so frivolous to command impossibilities, nor so cruel to mock our impotence. Thou mayest believe, because he bids: Believe, and then thou mayest be sure thou wert predestinated to believe; and then all the decrees in the World, cannot deny thee Christ, if thou art thus resolved to have him. If thou wilt not believe, thou hast reprobated thyself, and who is to be accused that thou art not saved? But if thou wilt come in, there is sure entertainment for thee. He that begins in God's Counsels, and never thinks fit to go about any Evangelical duty, till he can see his name writ in the book of life, must not begin to believe, till he be in Heaven; for there only is that to be read radio recto. The surer course is to follow the Scripture; to hope comfortably every one of ourselves, to use the means, apprehend the mercies, and then to be confident of the benefis of Christ's suffering: and this is the way to make our Election sure, to read it in ourselves radio reflexo, by knowing that we believe, to resolve that we are elected; thereby we know that we are passed from death to life, if we love the brethren, 1 John iii 14. 
1 John three 14.  And so is it also of Faith; for these are inseparable graces. So Psal. xxv. 14. Prov. iii 32. God's secret and his Covenant, being taken for his decree, is said to be with them that fear him, and to be showed to them, i. e. their very fearing of God, is an evidence to them that they are his elect, with whom he hath entered Covenant. Our Faith is the best argument, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which to make a judgement of God's decree concerning us. I say, if we will believe, God hath elected us; 'tis impossible any true Faith should be refused, upon pretence the person was predestined to destruction; and if it were possible, yet would I hope that God's decrees (were they as absolute as some would have them) should sooner be softened into mercy, than that mercy purchased by his Son, should ever fail to any that believes. The bargain was made, the Covenant struck, and the immutability of the Persian Laws are nothing to it, that whosoever believeth in him, should not perish, but have everlasting life, Joh. iii 15. 
John iii 15.  Wherefore in brief, let us attend the means, and let what will or can come of the End; Christ is offered to every soul here present, to be a Jesus, only do thou accept of him, and thou art passed from death to life; there is no more required of thee, but only to take him; if thou art truly possessor of him, he will justify, he will humble, he will sanctify thee; he will work all reformation in thee; and in time se●l thee up to the day of redemption: Only be careful that thou mistakest not his Person; thou must receive him, as well as his promises; thou must take him as a Lord and King, as well as a Saviour, and be content to be a subject, as well as a Saint. He is now proclaimed in your ears, and you must not foreslow the audience, or procrastinate; To day if you will hear his voice, harden not your hearts. He holds himself out on purpose to you, and by the Minister woos you to embrace him: and then it nearly concerns you, not to provoke so true, 
Psal. two. 12.  so hearty, nay even so passionate a friend: if he be not kissed, he will be angry. Lastly, if in this business of believing, so vulgarly exposed, there yet appear some difficulties in the practice, to be overcome before it prove a possible duty: If self-denial be incompetible with flesh and blood; if delights and worldly contentments, if an hardened heart in sin, and a world of high Imaginations, refuse to submit or humble themselves to the poverty of Christ; if we cannot empty our hands to lay hold, or unbottom ourselves to lean wholly on Christ, then must we fly, and pray to that spirit of power, to subdue, and conquer, and lead us captive to itself, to instruct us in the baseness, the nothingness, nay the dismal, hideous wretchedness of our own estate, that so being spiritually shaken and terrified out of our carnal pride and security, we may come trembling and quaking to that Throne of Grace, and with the hands of Faith though feeble ones, with the eye of Faith, though dimly, with a hearty sincere resigning up of ourselves, we may see and apprehend, and fasten, and be united to our Saviour: that we may live in Christ, and Christ in us, and having begun in the life of Grace here, we may hope and attain to be accomplished with that of Glory hereafter.  
Now to him which hath elected us, etc.   

SERMON XII.  ACTS XVII. 30. 
And the times of this ignorance God winked at, but now commandeth all men every where to repent.  
THE words in our English Translation carry somewhat in the sound, which doth not fully reach the importance of the Original, and therefore it must be the task of our Preface not to connect the Text, but clear it; not to show its dependence on the precedent words, but to restore it to the integrity of itself, that so we may perfectly conceive the words, before we venture to discuss them; that we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aristotle phrases it, first represent them to you in the bulk, then describe them particularly in their several lineaments. Our English setting of the words, 
Eth. 1. ●.  seems to make two Propositions, and in them a direct opposition betwixt the condition of the ancient, and present Gentiles; that God had winked at, i. e. either approved, or pitied, or pardoned the ignorance of the former Heathens; but now was resolved to execute justice on all, that did continue in that was heretofore pardonable in them, on every one every where that did not repent. Now the Original runs thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, in a literal construction, God therefore passing over the times of ignorance, as if he saw them not, doth now command all men every where to repent. Which you may conceive thus, by this kind of vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or sensible proceeding in God. God always is essentially and perfectly every one of his Attributes, Wisdom, Justice, Mercy, etc. but yet is said at one time to be peculiarly one Attribute, at another time another, i. e. to be at one time actually just, at another time actually merciful, according to his determination to the object. As when God fixes his Eyes upon a rebellious people, whose sins are ripe for his justice, he than executes his vengeance on them, as on Sodom: when he fixes his Eyes upon a penitent believing people, he than doth exercise his mercy, as on Nineveh. Now when God looks upon any part of the lapsed World, on which he intends to have mercy, he suffers not his Eye to be fixed or terminated on the medium betwixt his Eye and them, on the sins of all their Ancestors from the beginning of the World till that day; but having another account to call them to, doth for the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, look over all them, as if they were not in his way, and imputing not the sins of the Fathers to the Children, fixeth on the Children, makes his Covenant of mercy with them, and commandeth them the condition of this Covenant, whereby they shall obtain mercy, that is, every one every where to repent. So that in the first place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must not be rendered by way of opposition, he winked then, but now commands, as if their former ignorance were justifiable, and an account of knowledge should only be exacted from us. And in the second place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word read but this once in all the New Testament, must be rendered, not winking at, but looking over, or not insisting upon; as when we fix our Eyes upon a Hill, we suffer them not to dwell on the Valley, on this side of it, because we look earnestly on the Hill. Now if this be not the common Attical acception of it, yet it will seem agreeable to the penning of the New Testament, in which whosoever will observe, may find words and phrases which perhaps the Attic purity, perhaps Grammar, will not approve of. And yet I doubt not but Classic authorities may be brought, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signify, not a winking, or not taking notice of, but a looking farther, a not resting in this, but a driving higher, for so it is rendered by Stephanus, Ad ulteriora oculos convertere; and then the phrase shall be as proper as the sense, the Greek as authentical as the doctrine, that God looking over and not insisting upon the ignorance of the former Heathen, at Christ's coming entered a Covenant with their Successors, the condition of which was, that every man every where should repent.  
And this is made good by the Gr. Scholar of the N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is spoken, 
O●cume●. Arelas.  not that the former heathen should be unpunished, but that their Successors to whom St. Paul preached, if they would repent, should not be called to an account of their ignorance, should not far the worse for the ignorance of their Fathers; and at this drives also chrysostom, out of whom the Scholiasts may seem to have borrowed it, their whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glean out of the Fathers before them. 
Tom. 4.  I might farther prove the necessity of this interpretation, if it were required of me: and thus far I have stayed you to prove it, because our English is somewhat imperfect in the expression of it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle, Two Cubes are not a Cube, but another figure very different from it: and indeed our English Translations by making two Propositions of this Verse, have varied the native single Proposition in that regard, and made it unlike itself, which briefly (if I can inform myself aright) should run thus, by way of one simple Enunciation; God therefore not insisting on, but looking over those times of ignorance, doth now command all men every where to repent; of which those three lines in Leo his fourth Sermon de Passione Domini, are a just Paraphrase, Nos sub veteris ignorantiae profunda nocte pereuntes, in Patriarcharum societatem, & sortem electi gregis adoptavit. 
p. 47.  So then the words being represented to you in this Scheme or single Diagram, are the Covenant of mercy made with the Progeny of ignorant Heathens upon condition of repentance, in which you may observe two grand parallel lines, ●. the ignorance of the Heathen, such as in the justice of God, might have provoked him to have pretermitted the whole world of succeeding Gentiles: 2. the mercy of God, not imputing their ignorance to our charge, whosoever every where to the end of the world shall repent. And first of the first, the ignorance of the Heathen in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the times, etc.  
If for the clearing of this bill, we should begin our inquest at Japhet the father of the Gentiles, examine them all by their gradations, we should in the general find the evidence to run thus; 1. That they were absolutely ignorant, as ignorance is opposed to learning: 2. Ignorant in the affairs of God, as ignorance is opposed to piety or spiritual wisdom: 3. Ignorant supinely, perversely, and maliciously, as it is opposed to a simple or more excusable ignorance.  
Their absolute ignorance or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their want of learning, is at large proved by St. Austin 18. de Civ. Dei, Eusebius Praepar. 10. Clemens in his Protr●p. and others, some of whose writings to this purpose (because it is easier for my Auditors to believe me in gross, than to be troubled with the retail) is this, that the beginnings of learning in all kinds, was among the Jews, whilst the whole Heathen world besides, was barbarously ignorant; that Moses appointed Masters among the tribes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which initiated the youth of Israel in all kind of secular learning; or if you will believe Patricius and his proofs, 
In Zoroaster. P. 4. l. 9 p. 244.  that Sem erected, and afterwards Heber enlarged Scholas Doctrinarum, Schools or Seminaries of learning, where learning was professed and taught, that Abraham, as Eusebius citys Nic. Damascenus for it, was excellent in the Mathematics, and dispersed and communicated his knowledge in Chaldea, from whence the Egyptians, and from them the Grecians came to them; 
ib. p. 245.  that Enoch was probably judged by Polyhistor, to be that Atlas to whom the Heathen imputed the beginning of Astronomy; that in the sum, all learning was primitive among the Hebrews, and from them by stealth and filching, some seeds of it sown in Phoenicia, Egypt, and at last in Greece. For they make it plain by computation, that Moses (who yet was long after Enoch, and Sem, and Heber, and Abraham, all in confesso great Scholars) that Moses, I say, was 1500 years ancienter than the Greek Philosophers, that all the learning that is found and bragged of amongst the Grecians (whose ignorance my Text chiefly deals with, St. Paul's discourse here being addressed to the Athenians) was but a babe of a day old, in respect of the true antiquity of learning: that all their Philosophy was but scraps, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which fell from the Jews tables; that in their stealth they were very imprudent, gleaned only that which was not worth carrying away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. stuffed their sacks, which they carried into Egypt to buy food, only with some unprofitable chaff, with empty speculations that would puff up, not fill or nourish the soul, but brought no valuable real commodity away with them, whereby they might improve their knowledge, or reform their manners; upon which two grounds, 1. the vanity and unprofitableness of their learning; 2. the novelty of it in respect of the Hebrews from whom they stole it afar off; they are not thought worthy of the title of Scholars; and for all the noise of their Philosophy, are yet judged absolutely ignorant, as ignorance is opposed to learning.  
In the second, for their ignorance in the affairs of God, their own Author's examination will bring in a sufficient evidence. If you will sort out the chiefest names of learned men amongst them, you will there find the veriest dunces in this learning. The Deipnosophists, the only wits of the time, are yet described by Athenaeus, to employ their study only how to get good cheer a free-cost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they fed deliciously, and yet were at no charge for the provision; and amongst them, you shall scarcely find any knowledge or worship of even their Heathen Gods, but only in drinking, where their luxury had this excuse or pretence of religion, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an experiment of the power of that good God, which had provided such a creature as Wine for them to abuse; which perhaps a drunken Romish Casuist stole from them, where he allows of drinking supra modum, ad glorificandum Deum, etc. to the glorifying of God, Creator of so excellent a creature, which hath the effect in it of turning men into beasts. So that it seems by the story of them in brief, that the Deipnosophists, men of the finest, politest conceits, as Vlpianus Tyrius, Calliphanes, and the like in Athenaeus, in the multitude of the Grecian Gods had but one Deity, and that was their belly, which they worshipped religioso luxu, not singing, but eating and drinking praises to his name; to this add the Sophistae, Protagoras, Hippias, and the like great boasters of learning in Socrates his time, and much followed by the youth, till he persuaded them from admiring such unprofitable professors, and these are observed by Plutarch, to be mere hucksters of vain glory; getting great store of money and applause from their auditors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, silver and popularity, but had no manner of profitable learning to bestow upon them, as Plutarch dooms them in his Platonic questions, and Socrates in his Dialogues in confutation of them; and certainly by their very profession 'tis plain that these men had no God to know or worship, except their gain. But not to insist on these or other their Professors of more curious, trim, polite learning, as their Philosophers, Grammarians, and Rhetoricians, it will be more seasonable to our Text to examine St. Paul's auditors here, the great speculators among them: (1) the deepest Philosophers, and there where you expect the greatest knowledge, you shall find the most barbarous ignorance; in the midst of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians, the Philosophers (saith Clem. and 'tis plain by their writings) finding out and acknowledging in private this multitude of Gods to be a prodigious vanity, and infinitely below the gravity and wisdom of their profession, took themselves off from this unreasonable worship, and almost each of them in private worshipped some one God. And here you would think that they jumped with the Jews of that time, in the acknowledging an unity: but if you mark them you shall find that they did not reform the popular Atheism, but only varied it into a more rational way. Thales would not acknowledge Neptune, as the Poets and people did, but yet he deifies the water, 
In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vid. ch. 15.  as Clem observes: another scorned to be so senseless as to worship wood or stone, and yet he deifies the earth, the parent of them both, and as senseless as them both; and does at once calcare terram, & colere, tread on the earth with his feet, and adore it with his heart. So Socrates (who by bringing in morality, was a great refiner and pruner of barren Philosophy) absolutely denying the Grecian Gods, 
In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is yet brought in by Aristophanes, worshipping the clouds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and by a more friendly Historian described addressing a sacrifice to Aesculapius, 
Plato.  being at the point of death. So that in brief, the Philosopher's disliking the vulgar superstition, went to School, saith Clem. to the Persian Magis, and of them learned a more Scholastic Atheism. The worship of those venerable Elements, which because they were the beginnings, out of which natural bodies were composed, were by these naturalists admired and worshipped instead of the God of nature. From which a man may plainly judge of the beginning and ground of the general Atheism of Philosophers, that it was a superficial knowledge of Philosophy, the sight of second causes and dwelling on them, and being unable to go any higher. For men by nature being inclined to acknowledge a Deity, take that to be their God which is the highest in their sphere of knowledge, or the supremum cognitum which they have attained to; whereas if they had been studious, or able, by the dependence of causes, to have proceeded beyond these Elements, they might possibly, nay certainly would have been reduced to piety and religion, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the knowledge and worship of God; but there were many hindrances which kept them grovelling on the earth, not able to ascend this ladder: 1. They wanted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
P. 11.  which Aphrod. on the Topics speaks of, that kindly, familiar good temper, or disposition of the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which the mind is able to find out and judge of truth; they wanted either that natural harmony, or spiritual concord of the powers of the soul, by which it is able to reach those things which now in corrupt nature, are only spiritually discerned. For it is Clem. his Christian judgement of them, that the Gentiles being but Bastards, not true born sons of God, but Aliens from the Commonwealth of Israel, were therefore not able to look up toward the Light, 
In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A. 16.  (as 'tis observed of the bastard-brood of Eagles) or consequently to discern that inaccessible light, till they were received into the Covenant, and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, true proper Children of light. A second hindrance was the grosseness and earthiness of their fancy, which was not able to conceive God to be any thing but a corporeous substance, as Philoponus observes in Scholar on the books de anima, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. When we have a mind to betake ourselves to divine speculation, our fancy comes in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, raises such a tempest in us, so many earthly meteors to clog, and over-cloud the soul, that it cannot but conceive the Deity under some bodily shape, and this disorder of the fancy doth perpetually attend the soul, even in the fairest weather, in its greatest calm and serenity of affections, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. saith Plato, even when the soul is free from its ordinary distractions, and hath provided itself most accurately for contemplation. Philoponus in this place finding this inconvenience, fetches a remedy out of Plotinus for this rarifying and purifying of the fancy, and it is the study of the Mathematics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Let young men be brought up in the study of the Mathematics, to some acquaintance with an incorporeous nature: but how unprofitable a remedy this study of the Mathematics was, to the purpose of preparing the soul to a right conceit of God, I doubt not but he himself afterwards found, when he turned Christian, and saw how far their Mathematical and Metaphysical abstractions fell below those purest Theological conceits, of which only grace could make him capable. So that in brief their understanding being fed by their fancies, and both together fattened with corporeous phantasms, as they increased in natural knowledge, grew more hardened in spiritual ignorance, and as Clem saith of them, were like birds crammed in a Coop; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 52.  fed in darkness, and nourished for death: their gross conceits groping on in obscurity, and furnishing them only with such opinions of God, as should increase both their ignorance and damnation. That I be not too large and confused in this discourse, let us pitch upon Aristotle one of the latest of the Ancient Philosophers, not above 340 years before Christ, who therefore seeing the vanities, and making use of the helps of all the Grecian learning, may probably be judged to have as much knowledge of God as any Heathen; and indeed the Colen Divines had such an opinion of his skill and expressions that way, that in their tract of Aristotle's Salvation, they define him to be Christ's Praecursor in Naturalibus, as John Baptist was in gratuitis. But in brief, if we examine him, we shall find him much otherwise, as stupid in the affairs of 1. God, 2. the Soul, 3. Happiness, as any of his fellow Gentiles. If the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were his own legitimate work, a man might guests that he saw something, though he denied the particular providence of the Deity, and that he acknowledged his omnipotence, though he would not be so bold with him, as to let him be busied in the producing of every particular sublunary effect. The man might seem somewhat tender of God, as if being but newly come acquainted with him, he were afraid to put him to too much pains, as judging it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. neither comely nor befitting the Majesty of a God, 
Aristot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cap. 9  to interest himself in every action upon earth. It might seem a reverence and awe which made him provide the same course for God, which he saw used in the Courts of Susa and Echatana, where the King (saith he) lived invisible in his Palace, and yet by his Officers, as through prospectives and Otacousticks, saw and heard all that was done in his Dominions. But this book being not of the same complexion with the rest of his Philosophy, is shrewdly guest to be a spurious issue of latter times, entitled to Aristotle and translated by Apuleius, but not owned by its brethren, the rest of his books of Philosophy; for even in the Metaphysics (where he is at his wisest) he censures Zenophanes for a Clown for looking up to Heaven, and affirming that there was one God there, the cause of all things, and rather than he will credit him, he commends Parmenides for a subtle fellow, who said nothing at all, or I am sure to no purpose.  
Concerning his knowledge of the soul, 'tis Philoponus his observation of him, 
Scholar in lib. de anima.  that he persuades only the more understanding, laborious, judicious sort to be his Auditors in that subject, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But dehorts men of meaner vulgar parts, less intent to their study, from meddling at all with this science about the soul, for he plainly tells them in his first de anima, 
C. 2.  'tis too hard for any ordinary capacity, and yet in the first of the Metaph. he defines the wise man to be one who besides his own accurate knowledge of hard things, as the Causes of the soul, etc. is also able to teach any body else, who hath such an habit of knowledge, and such a command over it, that he can make any Auditor understand the abstrusest mystery in it. So then out of his own words he is convinced to have had no skill, no wisdom in the business of the soul, because he could not explain nor communicate this knowledge to any but choice Auditors. The truth is, these were but shifts of pride, and ambitious pretences to cloak a palpable ignorance, under the habit of mysterious, deep speculation: when alas poor man! all that which he knew, or wrote of the soul, was scarce worth learning, only enough to confute his fellow ignorant Philosophers, to puzzle others, to puff himself; but to profit, instruct, or edify none.  
In the third place, concerning happiness, he plainly bewrays himself to be a coward, not daring to meddle with Divinity. For 1 Eth. c. 9 
1 Eth. 9  being probably given to understand, or rather indeed plainly convinced, that if any thing in the world were, than happiness must likely be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift of God bestowed on men, yet he there staggers at it, speaks sceptically, and not so magisterially as he is wont, dares not be so bold as to define it: and at last does not profess his ignorance, but takes a more honourable course, and puts it off to some other place to be discussed. Where Andronicus Rhodius his Greek Paraphrase, tells us he meant his Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about Providence: but in all Laërtius his Catalogue of the multitude of his writings, we find no such title, and I much suspect by his other carriages, that the man was not so valiant as to deal with any so unwieldy a subject, as the Providence would have proved. Sure I am he might, if he had had a mind to it, have quitted himself of his engagements, and seasonably enough have defined the fountain of happiness there, 
Eth. 1.10.  in Ethics, but in the 10. c. it appears that it was no pretermission, but ignorance; not a care of deferring it to a fitter place, but a necessary silence, where he was not able to speak. For there mentioning happiness and miserableness after death, (where he might have showed his skill if he had had any) he plainly betrays himself an arrant naturalist, in defining all the felicity, and misery, to be the good or ill proof of their friends and children left behind them, which are to them being dead, happiness or miseries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which they are not any way sensible. But 
* f. by.  of what hath been spoken it is plain that the Heathen never looked after God of their own accord, but as they were driven upon him by the necessity of their study, which from the second causes, necessarily lead them in a chain to some view of the first mover; and then, some of them, either frighted with the light, or despairing of their own abilities, were terrified or discouraged from any farther search; some few others sought after him, but as Aristotle saith the Geometer doth, after a right line only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eth. l. 1. c. 7.  as a contemplator of truth, but not as the knowledge of it is any way useful or conducible to the ordering, or bettering of their lives: they had an itching desire to know the Deity, but neither to apply it as a rule to their actions, nor to order their actions to his glory. For generally whensoever any action drove them on any subject which entrenched on Divinity, you shall find them more flat than ordinary, not handling it according to any manner of accuracy or sharpness, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only as much use or as little as their study in the search of things constrained them to, and then for most part they fly off abruptly, as if they were glad to be quit of so cumbersome a subject. 
1 Met. 4.  Whence Aristotle observes, that the whole Tract de causis was obscurely and inartificially handled by the Ancients, and if sometimes they spoke to the purpose, 'twas as unskilful, unexercised fencer's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they lay on, and sometimes strike a lucky blow or two, but more by chance than skill, sometimes letting fall from their pens those truths which never entered their understandings, 
l. 2. p. 17.  as Theophilus ad Auto. observes of Homer and Hesiod, that being inspired by their Muses, i. e. the devil, spoke according to that spirit, lies and fables, and exact Atheism, and yet sometimes would stumble upon a truth of Divinity, as men possessed with Devils, did sometimes confess Christ, and the evil spirits being adjured by his name, came out and confessed themselves to be devils. Thus it is plain out of the Philosophers and Heathen discourses, 1. Of God, 2. The Soul, 3 Happiness, that they were also ignorant, as ignorance is opposed to piety or spiritual wisdom, which was to be proved by way of premise, in the second place.  
Now in the third place, for the guilt of their ignorance, that it was a perverse, gross, malicious and unexcusable ignorance, you shall briefly judge. Aristotle, 1 Met. 2. 
1 Met. 2.  being elevated above ordinary in his discourse about wisdom, confesses the Knowledge of God to be the best Knowledge and most honourable of all, but of no manner of use or necessity; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. No Knowledge is better than this, yet none more unnecessary, as if the Evidence of truth made him confess the nobility of this wisdom, but his own supine, stupid, perverse resolutions made him contemn it as unnecessary. But that I may not charge the accusation too hard upon Aristotle above others, and take as much pains to damn him, as the Colen Divines did to save him, we will deal more at large, as Aristotle prescribes his wise men, 
c. 2.  1. Met. and rip up to you the unexecusableness of the heathen ignorance in general: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 36.  1. By the authority of Clemens, who is guest to be one of their kindest patrons in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where having cited many testimonies out of them, concerning the unity, he concludes thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Seeing that the Heathen had some sparks of the divine truth, some glean out of the written word, and yet make so little use of it as they do; they do, saith he, show the power of God's word to have been revealed to them, and accuse their own weakness, that they did not improve it to the end for which it was sent; that they increased it not into a saving knowledge; where (by the way) the word weakness is used by Clement by way of softening, or mercy, as here the Apostle useth ignorance, when he might have said impiety. For sure if the accusation run thus, that the word of God was revealed to them, and yet they made no use of it, as it doth here in Clem. the sentence then upon this, must needs conclude them, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weak, but perverse contemners of the light of Scripture. Again, the Philosophers themselves confess that ignorance is the nurse, nay, mother of all impiety: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
V. Clem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 56.  etc. whatsoever an ignorant man or fool doth, is unholy and wicked necessarily; ignorance being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a species of madness, and no madman being capable of any sober action; so that if their ignorance were in the midst of means of knowledge, then must it be perverse; if it had an impure influence upon all their actions, than was it malicious and full of guilt. 2. Their chief ground that sustained and continued their ignorance, proves it to be not blind but affected, which ground you shall find by the Heathen objection in Clem to be a resolution not to change the religion of their fathers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wisd. xiv. 16. Tert. Apol.  'Tis an unreasonable thing, say the Heathens, which they never will be brought to, to change the customs bequeathed to them by their ancestors. From whence the Father solidly concludes, that there was not any means in nature, which could make the Christian Religion contemned and hated, but only this pestilent custom of never altering any customs or laws, though never so unreasonable: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 'tis not possible that ever any nation should hate and fly from this greatest blessing that ever was bestowed upon mankind, to wit, the knowledge and worship of God, unless being carried on by custom, they resolved to go the old way to Hell, rather than to venture on a new path to Heaven. Hence it is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 1. B. P. 2. A.  that Athenagoras in his Treaty with Commodus for the Christians, wonders much that among so many Laws made yearly in Rome, there was not one enacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that men should forsake the customs of their fathers, which were any way absurd. From whence he falls strait to their absurd Deities, as if it being made lawful to relinquish ridiculous customs, there would be no plea left for their ridiculous gods. 
P. 47.  So Eusebius Praep. l. 2. makes the cause of the continuance of superstition to be, that no man dared to move those things which ancient custom of the Country had authorized; and so also in his fourth book, where to bring in Christianity was accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to change things that were fixed, 
P. 78.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and to be pragmatical, friends of innovation; and so 'tis plain they esteemed St. Paul, and hated him in that name, as an Innovator, because he preached unto them Jesus and the resurrection, Acts 17.18. 
Acts xvii. 18.  So Acts the 16.21. St. Paul is said to teach customs which were not lawful for them to receive nor observe, being Romans, because, saith Casaubon out of Dio, 'twas not lawful for the Romans to innovate any thing in religion, for saith Dio, this bringing in of new Gods, will bring in new Laws with it. So that if (as hath been proved) their not acknowledging of the true God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was grounded upon a perverse resolution, not to change any custom of their fathers, either in opinion or practice, though never so absurd; then was the ignorance (or as St. Paul might have called it, the idolatry) of those times impious, affected, not a natural blindness, but a pertinacious winking, not a simple deafness, but a resolved stubbornness not to hear the voice of the charmer; which we might further prove by showing you thirdly, how their learning or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which might be proved an excellent preparative to religion, their Philosophy, which was to them as the Law to the Jews, by their using of it to a perverse end, grew ordinarily very pernicious to them. 4. How that those which knew most, and were at the top of profane knowledge, did then fall most desperately headlong into Atheism; as Hypocrates observes, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and St. Basil, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Aph. 3. P. 230.  the most perfect constitution of body, so of the soul, is most dangerous, if not sustained with good care and wisdom. 5. How they always forged lies to scandal the people of God, as Manetho the famous Egyptian Historian saith, that Moses and the Jews were banished out of Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of an infectious leprosy that overspread the Jews, as Theophilus citys it, and Justine out of Trogus, 
Ad Autol. l. 3. P. 130. L. 36.  and also Tacitus; and the Primitive Christians were branded and abomined by them for three special fau●ts, which they were little likely to be guilty of; 1. Atheism, 2. Eating their Children, 3. Incestuous, common using of women, 
P. 4. L. 3. p. 119.  as we find them set down and confuted by Athen. in his Treaty or Apology, and Theophilus ad Autol. etc. 6. By their own confession, as of Plato to his friend, when he wrote in earnest, and secretly acknowledging the unity which he openly denied, against his conscience and the light of reason in him; and Orpheus the inventor of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, professing and worshipping 365. God's all his life time, at his death left in his will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, however he had persuaded them all the while, there was indeed but one God. And lastly, how these two affections in them, 
Theop. ad Autol. l. 3. p. 117.  admiration and gratitude; admiration of men of extraordinary worth, and gratitude for more than ordinary benefactions done either to particular men or Nations, were the chief promoters of idolatry; making the Heathens worship them as Gods, whom they were acquainted with, and knew to be but men, as might be proved variously and at large. If I could insist upon any or each of these, 
2 Chrysost. Hom. 1. p. 15.  it would be most evident, what I hope now at last is proved enough, that the ignorance of those times was not simple, blind ignorance, but malign, perverse, sacrilegious, affected, stubborn, wilful, I had almost said, knowing ignorance in them; which being the thing we first promised to demonstrate, we must next make up the Proposition which is yet imperfect, to wit, that ignorance in these Heathen, in God's justice, might have provoked him to have pretermitted the whole world of succeeding Gentiles: which I must dispatch only in a word, because I would fain descend to Application, which I intended to be the main, but the improvident expense of my time, hath now left only to be the close of my discourse.  
The ignorance of those times being of this composition, both in respect of the superstition of their worship, which was perverse, as hath been proved, and the profaneness of their lives, being abominable even to nature (as might farther be showed) is now no longer to be called ignorance, but profaneness, and a profaneness so Epidemical over all the Gentiles, so inbred and naturalised among them, that it was even become their property, radicated in their mythical times, and by continual succession derived down to them by their generations. So that if either a natural man with the eye of reason, or a spiritual man by observation of Gods other acts of justice, should look upon the Gentiles in that state which they were in at Christ's coming, all of them damnable superstitious, or rather idolatrous in their worship; all of them damnable profane in their lives; and which was worse, all of them peremptorily resolved, and by a law of homage to the customs of their fathers, necessarily engaged to continue in the road of damnation; he would certainly give the whole succession of them over as desperate people, infinitely beyond hopes or probability of salvation. And this may appear by St. Peter in the 10. of the Acts, where this very thing, that the Gentiles should be called, 
Acts x.  was so incredible a mystery, that he was fain to be cast into a trance, and to receive a vision to interpret it to his belief: and a first or a second command could not persuade him to arise, kill, and eat▪ verse 16. 
Verse 16.  that is, to preach to Gentiles; he was still objecting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the profaneness and uncleanness of them. And at last, when by the assurance of the spirit, v. 15. 
Verse 15.  and the Heathen Cornelius his discourse with him, he was plainly convinced, what otherwise he never dreamt possible, that God had a design of mercy on the Gentiles, he breaks out into a phrase both of acknowledgement and admiration, Of a truth I perceive, etc. verse 34. 
Verse 34.  and that you may not judge it was one single Doctors opinion, 'tis added, verse 45. 
Verse 45.  And they of the Circumcision which believed, were astonished, because that on the Gentiles also was poured out the gift of the Holy Ghost. Nay, in the 3 to the Ephesians verse 10. it is plain, that the calling of the Gentiles was so strange a thing, that the Angels themselves knew not of it till it was effected. For this was the mystery which from the beginning of the world had been hid in God, verse 9 which was now made known by the Church to principalities and powers, verse 10. The brief plain meaning of which hard place is, that by St. Paul's preaching to the Gentiles, by this new work done in the Church, to wit, the calling of the Gentiles, the Angels came to understand somewhat, which was before too obscure for them, till it was explained by the event, and in it the manifold wisdom of God. And this Proposition I might prove to you by many Topics: 1. By symptoms, that their estate was desperate, and their disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very, very mortal; as that God, when he would mend a people, he punisheth them with afflictions; when he intends to stop a current of impetuous sinners, he lays the axe to the root, in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or total subversion of them: but when his punishments are spiritual, as they were here, when he strikes neither with the rod, nor with the sword, but makes one sin the punishment of another, as unnatural lust of idolatry, and the like; when he leaves a nation to itself, and the very judgement laid upon them, makes them only less capable of mercy; then is it much to be feared that God hath little mercy intended for that people, their desertion being a forerunner of judgement without mercy. 2. I might prove it ab exemplo, and that exactly with a nec datur dissimile in Scripture, that the nine Monarchies which the learned observe in Scripture, were each of them destroyed for idolatry, in which sin the Heathen now received to mercy, surpass all the precedent world, and for all their many destructions, still uniformly continued in their provocation. These and the like arguments I purposely omit, as 
* f. conceiving.  concerning St. Peter's vision mentioned before out of the 10 of the Acts, sufficiently to clear the point, and therefore judging any farther enlargement of proofs superfluous, I hasten with full speed to Application.  
And first from the consideration of our estate, who being the offspring of those Gentiles, might in the justice of God have been left to Heathenism, and in all probability, till St. Peter's vision discovered the contrary, were likely to have been pretermitted eternally; to make this both the motive and business of our humiliation: for there is such a Christian duty required of us, for which we ought to set apart some tithe, or other portion of time, in which we are to call ourselves to an account for all the general guilts, for all those more Catholic engagements that either our stock, our nation, the sins of our progenitors back to the beginning of the world, nay, the common corruption of our nature hath plunged us in. To pass by that ranker guilt of actual sins (for which I trust, every man here, hath daily some solemn Assizes to arraign himself) my text will afford us yet some farther indictments; if 1700 years ago, our father were then an Amorite, and mother an Hittite, if we being then in their loins, were enclosed in the compass of their idolatry; and as all in Adam, so besides that, we again in the Gentilism of our Fathers, were all deeply plunged in a double common damnation; how are we to humble ourselves infinitely above measure; to stretch, and rack, and torture every power of our souls to its extent, thereby to enlarge and aggravate the measure of this guilt against ourselves, which hitherto perhaps we have not taken notice of? There is not a better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world, no more powerful medicine for the softening of the soul, and keeping it in a Christian tenderness, than this lading it with all the burdens that its common or private condition can make it capable of; this tiring of it out, and bringing it down into the dust, in the sense of its spiritual engagements. For 'tis impossible for him, who hath fully valued the weight of his general guilts, each of which hath lead enough to sink the most corky, vain, fluctuating, proud, stubborn heart in the world; 'tis impossible, I say, for him either wilfully to run into any actual sins, or insolently to hold up his head in the pride of his integrity. This very one meditation, that we all hear might justly have been left in heathenism, and that the sins of the Heathens shall be imputed to us their children, if we do not repent, is enough to loosen the toughest, strongest spirit, to melt the flintiest heart, to humble the most elevated soul, to habituate it with such a sense of its common miseries, that it shall never have courage or confidence to venture on the danger of particular Rebellions.  
2. From the view of their ignorance or impiety, which was of so heinous importance, to examine ourselves by their indictment, 1. For our learning; 2. For our lives; 3. For the life of grace in us. 1. For our learning, Whether that be not mixed with a great deal of Atheistical ignorance, with a delight, and aquiescence, and contentation in those lower Elements, which have nothing of God in them: whether we have not sacrificed the liveliest and spritefullest part of our age, and souls, in these Philological and Physical disquisitions, which if they have not a perpetual aspect and aim at Divinity, if they be not set upon in that respect, and made use of to that purpose; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Clement, 
Strom. 1. vid. A. 17.  their best friend, they are very hurtful, and of dangerous issue; Whether out of our circle of humane heathen learning, whence the Fathers produced precious antidotes, we have not sucked the poison of unhallowed vanity, and been fed either to a pride and ostentation of our secular, or a satiety or loathing of our Theological learning, as being too corpse and homely for our quainter palates; Whether our studies have not been guilty of those faults which cursed the Heathen knowledge, 
Apol. pro Christian. p. 8. A.  as trusting to ourselves, or wit and good parts, like the Philosophers in Athenagoras, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. not vouchsafing to be taught by God, even in matters of religion, but every man consulting, and believing, and relying on his own reason; Again, in making our study an instrument only to satisfy our curiosity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only as speculators of some unknown truths, not intending or desiring thereby either to promote virtue, good works, or the Kingdom of God in ourselves, or which is the ultimate end (which only commends and blesses our study or knowledge) the glory of God in others.  
2. In our lives, to examine whether there are not also many relics of heathenism, altars erected to Baalim, to Ceres, to Venus, and the like; Whether there be not many amongst us whose God is their belly, their back, their lust, their treasure, or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that earthly unknown God (whom we have no one name for, and therefore is called at large) the God of the world; Whether we do not with as much zeal, and earnestness, and cost, serve and worship many earthy vanities which our own fancies deify for us, as ever the Heathen did their multitude and shoal of gods; And in brief, whether we have not found in ourselves the sins, as well as the blood of the Gentiles, and acted over some or all the abominations, set down to judge ourselves by, Rom. i. from the 21 verse to the end.  
Lastly, for the life of grace in us, Whether many of us are not as arrant heathens, as mere strangers from spiritual illumination, and so from the mystical Commonwealth of Israel, as any of them; Clem. Strom. 2. calls the life of your unregenerate man, a Heathen life, 
p. 281.  and the first life we have by which we live, and move, and grow, and see, but understand nothing; and 'tis our regeneration by which we raise ourselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from being still mere Gentiles: and Tatianus farther; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 154.  that without the spirit, we differ from beasts, only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the articulation of our voice. So that in fine, neither our reason, nor Christian profession, distinguisheth us either from beasts, or Gentiles; only the spirit in the formalis ratio by which we excel and differ from the Heathen sons of darkness. Wherefore, I say, to conclude, we must in the clearest calm and serenity of our souls, make a most earnest search and inquest on ourselves, whether we are yet raised out of this heathenism, this ignorance, this unregeneracy of nature, and elevated any degree in the estate of grace; and if we find ourselves still Gentiles, and (which is worse than that) still senseless of that our condition, we must strive, and work, and pray ourselves out of it, and not suffer the temptations of the flesh, the temptations of our nature, the temptations of the world, nay, the temptations of our secular, proud learning, lull us one minute longer in that carnal security, lest after a careless unregenerate natural life, we die the death of those bold, not vigilant, but stupid Philosophers. And for those of us who are yet any way Heathenish, either in our learning or lives; which have nothing but the name of Christians to exempt us from the judgement of their ignorance; O Lord, make us in time sensible of this our condition, and whensoever we shall humble ourselves before thee, and confess unto thee the sinfulness of our nature, the ignorance of our Ancestors, and every man the plague of his own heart, and repent and turn, and pray toward thy house, then hear thou in Heaven thy dwelling place, and when thou hearest forgive; remember not our offences, nor the offences of our Heathen Fathers, neither take thou vengeance of our sins, but spare us O Lord, spare thy people whom thy Son hath redeemed, and thy spirit shall sanctify, from the guilt and practice of their rebellions.  
Now to God, who hath elected us, hath, etc.   

Pars Secunda.  

SERMON XIII.  ACTS XVII. 30. 
And the times of this ignorance God winked at, but now commandeth all men every where to repent.  
THey which come from either mean or dishonoured Progenitors, will desire to make up their Father's defect by their own industry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Leo in his Tactics, Will be more forward to undertake any valiant enterprise, to recover that reputation, which their Ancestors Cowardice and unworthy Carriage forfeited. So doth it nearly concern the Son of a Bankrupt, to set upon all the courses of Thrift, and stratagems of frugality, to get out of that hereditary poverty, in which his Father's improvidence had engaged him. Thus is it also in the poverty and bankrupt estate of the Soul: they who come from prodigal Ancestors, which have embezzled all the riches of God's mercy, spent profusely all the light of nature, and also some sparks out of the Scriptures, and whatsoever knowledge and directions they meet with, either for the ordering of their worship, or their Lives, spent it all upon Harlots, turned all into the adoring of those Idol-gods, wherein consists the spiritual Adultery of the Soul; Those I say who are the stems of this ignorant, profane, Idolatrous root, aught to endeavour the utmost of their powers, and will, in probability, be so wise and careful as to lay some strict obligations on themselves, to strive to some perfection in those particulars which their Ancestors failed in: that if the Gentiles were perversely blind, and resolutely, peremptorily ignorant, then must their Progeny strive to wipe off the guilt and avoid the punishment of their ignorance. Now this ignorance of theirs being not only by Clemens and the Fathers, but by Trismegistus in his Paemander, 
Lib. 2. p. 7.1.  defined to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a profaneness, an irrational sleep, and drunkenness of the soul; in sum, an ignorance of themselves, and of God, and a stupid neglect of any duty belonging to either; this ignorance being either in itself or in its fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
P. 10. m.  the wickedness of the soul, and all manner of transgression: The only way for us, the Successors of these ignorant Gentiles, ●o repair those ruins, to renew the Image of God in ourselves, which their Idolatrous ignorance defaced, must be to take the opposite course to them, and to provide our remedy antiparallel to their Disease, (i. e.) in respect of their simple ignorance, to labour for knowledge; in respect of the effects of their ignorance, idolatry, profaneness, and all manner of wickedness, to labour for Piety and Repentance. Briefly, if their ignorance of God was an heinous sin, and virtually all kind of sin, then to esteem repentance the greatest knowledge, to approve and second the force and method of S. Paul's argument, to prescribe ourselves what ever God commands. For so here in this Chapter, having discoursed over their ignorance, he makes that a motive of our repentance, and that backed with a special Item from God, Who now commands every man every where to repent.  
We have heretofore divided these words, and in them handled already the ignorance of the ancient Heathen, which in the justice of God might have provoked him to have pretermitted the whole World of succeeding Gentiles. We now come to the second part; the mercy of God, not imputing their ignorance to our charge, whosoever every where to the end of the World shall repent. And in this you must consider, first God's Covenant made with the Gentiles, or the receiving them into the Church, deduced out of these words, But now commands, for all to whom God makes known his commands, are by that very cognizance known to be parts of his Church; and with all these he enters Covenant, he promiseth Salvation, upon performance of the condition required by his Commands, Repentance. Secondly, the condition itself, in the last words, to repent. And then lastly, the extent of both; the latitude of the persons with whom this Covenant is made, and from whom this condition is exacted, all men every where. And first of the first, the Covenant made with the Gentiles, or the receiving them into the Church, noted in these words, But now commands, etc.  
'Tis observable in our common affairs, that we do not use to lay our commands on any, but those who have some relation to us: a King will not vouchsafe to employ any in any peculiar service, but those whom he hath entertained, and by Oath admitted into his Court. And 'tis the livery by which one is known to belong to such a Family, if he be employed in either common or special service by the Master of it. To express it more generally, they are called natural members of a Kingdom, who are tied to Obedience, to all laws or customs national, who are engaged in the common burdens, as well as privileges, the services, as well as benefits of a Subject. The Ecclesiastical Canons are meant and exhibited only to those, who are either in truth, or profession, parts of the Church: the Turk or Infidel professed, is not honoured so much as to be bound to them. The orders and peculiar Laws of a City or Country, are directed to those, who are either Cives, or Civitate donati; and our Oaths and obligations to these, or these local Collegiate statutes, argue us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be members of this or that foundation. Now to whomsoever these Laws and commands do belong, whosoever is thus entertained, and admitted into services, is partaker also of all advantages which belong to a member of a Family; and is by Covenant to receive all emoluments in as ample a manner as any other of his quality. And this briefly is the state of the Gentiles here in the Text, who, in that God commands them here to repent (which is the law and condition of the New Testament) are judged upon these grounds to be received into the Covenant of the New Testament; and consequently, made members of the Church. For as once it was an argument, that only Jury was God's people, because they only received his Commands, and the Heathen had not knowledge of his Laws; so now was it as evident a proof, that the Heathen were received into his Church (i. e.) into the number of those whom he had culled out for Salvation, because he made known his Ordinances to them, entertained them in his service, and commanded them every one every where to repent. Appian observes in his Prooeme to his History, that the Romans were very coy in taking some Nations into their Dominions; they could not be persuaded by every one, to be their Lords: he saw himself many Ambassadors from the Barbarians, who came solemnly to give themselves up to the Roman greatness, ambitious to be received into the number of their Dominions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the King would not receive such low unprofitable servants. 'Twas esteemed a preferment, which it seems every Nation could not attain to, to be under the Roman Government, and commanded by the Roman Laws: and there were many reasons, if we may judge by the outside, why the Gentiles should not be likely to obtain this privilege from God, to be vouchsafed his commands. For first they had been 
* f. nestled.  neazled up in so many Centuries of ignorance, they had been so starved with thin hard fare, under the tyranny of a continued superstition, which gave them no solid nourishment, nothing but Husks, and Acorns to feed on, that they were now grown horrid and almost ghastly, being past all amiableness or beauty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good for nothing in the World. We see in Histories, that perpetual Wars hinder Tillage, and suffer them not to bestow that culture on the ground, which the subsistence of the Kingdom requires. Thus was it with the Gentiles in the time of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their hostility with God: they generally bestowed no trimming or culture on the Soul, either to improve or adorn it; and then, receiving no spiritual food from God, all passages being shut up by their Idolatry, they were famished into such a meagerness, they were so ungainly and Crest-faln, that all the fat Kine of Egypt according to Pharaoh's Dream, all heathen learning could not mend their looks, they were still for all their Philosophy, like the lean Kine that had devoured the fat, yet thrived not on it; they were still poor and ill favoured, such as were not to be seen in all the land of Jury for badness, Gen. xli. 19.  
2. They had engaged themselves in such a course, that they could scarce seem ever capable of being received into any favour with God. 
Lib. 1. p. 29.  Polybius observes it as a policy of those which were delighted in stirs and Wars, to put the people upon some inhuman, cruel practice, some kill of Ambassadors, or the like feat, which was unlawful even amongst Enemies, that after such an action the Enemy should be incensed beyond hope of reconciliation. So did Asdrubal in Appian, 
Ap. β p. 54.  use the Captive Romans with all possible Cruelty, with all arts of inhumanity, fleyed them, cut off their Fingers, and then hanged them alive; to the end, saith he, that thereby he might make the dissensions of Carthage and Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not possibly to be composed, but to be prosecuted with a perpetual hostility. This was the effect of Achitophel's counsel to Absalon, that he should lie with his Father's Concubines; and this also was the Devils Plot upon the Gentiles, who as if they were not enough Enemies unto God for the space of 2000 years' Idolatry, at last resolved to fill up the measure of their Rebellions, to make themselves, if it were possible, sinful beyond capability of mercy; and to provoke God to an eternal revenge, they must needs join in crucifying Christ, and partake of the shedding of that blood, which hath ever since so died the Souls, and cursed the successions of the Jews. For it is plain, 1. by the kind of his death, which was Roman; 2. by his Judge, who was Caesaris Rationalis, by whom Judaea was then governed; or as Tacitus saith in the 15. of his Annals, Caesar's Procurator; all capital judgements being taken from the Jews Sanhedrim, as they confess, Joh. xviii. 21. it is not lawful for us to put any one to death; 3. by the Prophecy, Mat. xx. 19. They shall deliver him to the Gentiles: by these I say, and many other arguments, 'tis plain that the Gentiles had their part and guilt in the Crucifying of Christ, and so by slaying of the Son, as it is in the Parable, provoked and deserved the implacable revenge of the Father. And yet for all this, God enters League, and Truce, and Peace with them, thinks them worthy to hear and obey his Laws; nay above the estate of Servants, takes them into the liberty and free estate of the Gospel, and by binding them to Ordinances as Citizens, expresseth them to be Civitate donatos coelesti, within the pale of the Church, and Covenant of Salvation. They which are overcome and taken Captives in War, may by Law be possessed by the Victor for all manner of servitude and slavery, and therefore aught to esteem any the hardest conditions of peace and liberty, as favours and mercies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Marcus in Polybius: they which are conquered must acknowledge themselves beholding to the Victor, if he will upon any terms allow them quarter, or truce. Thus was it, above all other Sinners, with the Gentiles of that time; after 2000 years' War with the one God, they were now fallen into his hands, ready to receive the sorest strokes, to bear the shrewdest burdens he could lay on them; had it not been then a favour above hope, to be received even as hired Servants, which was the highest of the Prodigals ambition? Luke xv. 19. 
Luke xv. 19.  Had it not been a very hospitable carriage towards the Dogs, as they are called, Mat. xv. 26. 
Mat. xv. 26.  to suffer them to lick up those crumbs, which fell from the children's table? Yet so much are Gods mercies above the pitch of our expectation, or deserts; above what we are able or confident enough to ask, or hope; that he hath assumed and adopted these Captives into Sons. And as once by the counsel of God, Jacob supplanted Esau, and thrust him out of his Birthright; so now by the mercy of God, Esau hath supplanted Jacob, and taken his room in God's Church and Favour; and instead of that one language of the Jews, of which the Church so long consisted, now is come in the confusion of the Gentiles, Parthians, Medes, Elamites, and the Babel of tongues, Act. two. 9. And as once at the dispersion of the Gentiles by the miracle of a punishment, they which were all of one tongue, could not understand one another, Gen. xi. 9. 
Gen. xi. 9. V. Leo p. 67.  so now at the gathering of the Gentiles by a miracle of mercy, they which were of several tongues, understood one another, and every Nation heard the Apostles speak in their own language, Acts two. 6. 
Acts two. 6.  noting thereby, saith Austin, that the Catholic Church should be dispersed over all nations, and speak in as many languages as the world hath tongues. Concerning the business of receiving the Gentiles into covenant, St. Austin is plentiful in his 18. Book de Civit. Dei, 
De Civit. l. 18. p. 49. c. Hos. i. 11.  where he interprets the symbolical writing, and reads the riddles of the Prophets to this purpose, how they are called the children of Israel, Hos. i. 11. as if Esau had robbed Jacob of his name, as well as inheritance; that they are declared by the title of barren and desolate, Esa. liv. 1. 
Esa. liv. 1.  whose fruitfulness should break forth, surpass the number of the children of the married wife. To this purpose doth he enlarge himself to expound many other places of the Prophets, and among them, the prophecy of Obadiah, from which (Edom, by a pars pro toto, signifying the Gentiles) he expressly concludes their calling, and salvation: but how that can hold in that place, seeing the whole prophecy is a denunciation of judgements against Edom, and ver. 10. 'tis expressly read, For thy violence against they brother Jacob, shame shall cover thee, and thou shalt be cut out for ever; How, I say, from that place, amongst others, this truth may be deduced, I leave to the revealers of Revelations, and that undertaking sort of people, the peremptory expounders of depths, and prophecies. In the mean time we have places enough of plain prediction, beyond the uncertainty of a guess, which distinctly foretold this blessed Catholic Truth, and though Peter had not marked or remembered them so exactly, as to understand that, by them, the Gentiles were to be preached to, and no longer to be accounted profane and unclean, Act. x. yet 'tis more than probable, that the devil, a great contemplator, and well seen in prophecies, observed so much; and therefore knowing Christ's coming to be the season for fulfilling it, about that time drooped, and sensibly decayed; lost much of his courage, and was not so active amongst the Gentiles as he had been; his oracles began to grow speechless, and to slink away before hand, lest tarrying still, they should have been turned out with shame. Which one thing, the ceasing of Oracles, though it be by Plutarch, and some other of the Devils champions, referred plausibly to the change of the soil, and failing of Enthusiastical vapours and exhalations; yet was it an evident argument, that at Christ's coming, Satan saw the Gentiles were no longer fit for his turn, they were to be received into a more honourable service under the living God, necessarily to be impatient of the weight and slavery of his superstitions; and therefore it concerned him to prevent violence with a voluntary flight, lest otherwise he should with all his train of oracles, have been forced out of their coasts: for Lucifer was to vanish like lightning, when the light to lighten the Gentiles did but begin to appear; and his laws were out-dated, when God would once be pleased to command. Now that (in a word) we may more clearly see, what calling, what entering into covenant with the Gentiles, is here meant by Gods commanding them; we are to rank the commands of God into two sorts; 1. common Catholic commands, and these extend as far as the visible Church; 2. peculiar commands, inward operations of the spirit, these are both privileges and characters, and properties of the invisible Church (i. e.) the Elect; and in both these respects doth he vouchsafe his commands to the Gentiles. In the first respect God hath his louder trumpets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. xxiv. 31. 
Mat. xxiv. 31.  which all acknowledge, who are in the noise of it, and that is the sound of the Gospel, the hearing of which, constitutes a visible Church. And thus at the preaching of the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the Heathens had knowledge of his Laws, and so were offered the Covenant, if they would accept the condition. For however that place, Acts i 25. 
Acts i 25.  be by one of our writers of the Church wrested, by changing (that I say not, by falsifying) the punctuation, to witness this truth, I think we need not such shifts to prove, that God took some course by the means of the Ministry and Apostleship, to make known to all Nations under Heaven (i. e.) to some of all Nations, both his Gospel and Commands; the sound of it went through all the earth, Rom. x. 18. 
Rom. x. 18. Psal. nineteen. 4.  cited out of the nineteen. Psal. verse 4, though with some change of a word, their sound, in the Romans, for their line, in the Psalmist, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  caused by the Greek Translators, who either read and rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or else laid hold of the Arabic notion of the word, the loud noise and clamour which hunters make in their pursuit and chase. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So Mark xiv. 9. This Gospel shall be preached throughout the world; So Mark xuj. 15. 
Mar. xiv. 9. Mar. xuj. 15. Matt. xxiv. 14.  To every creature; Matth. xxiv. 14. in all the world, and many the like, as belongs to our last particular to demonstrate. Besides this, God had in the second respect, his vocem pedissequam, which the Prophet mentions, a voice attending us to tell us of our duty, to show us the way, and accompany us therein. And this, I say, sounds in the heart, not in the ear, and they only hear and understand the voice, who are partakers as well of the effect, as of the news of the Covenant. Thus in these two respects doth he command, by his word in the Ears of the Gentiles, by giving every man every where knowledge of his laws: 
Just. l. 24.  and so in some Latin Authors, mandare signifies to give notice, to express one's will, to declare or proclaim. And thus secondly, doth he command by his spirit in the spirits of the elect Gentiles, by giving them the benefit of adoption; and in both these respects he enters a Covenant with the Gentiles (which was the thing to be demonstrated) with the whole name of them at large, with some choice vessels of them more nearly and peculiarly; and this was the thing which by way of Doctrine we collected out of these words, but now commands.] Now that we may not let such a precious truth pass by unrespected, that such an important speculation may not float only in our brains, we must by way of Application press it down to the heart, and fill our spirits with the comfort of that Doctrine, which hath matter for our practice as well as our contemplation. For if we do but lay to our thoughts, 1. the miracle of the Gentiles calling (as hath been heretofore and now insisted on) and 2. mark how nearly the receiving of them into Covenant, concerns us their successors, we shall find real motives to provoke us to a strain and key above ordinary thanksgiving. For as Peter spoke of God's promise, so it is in the like nature of God's command (which is also virtually a promise) it belonged not to them only, but it is to you and your children, and to all that are afar off, even as many as the Lord our God shall call, Acts two. 39. 
Acts two. 39.  From the first, the miraracle of their calling, our gratitude may take occasion much to enlarge itself. 'Tis storied of Brasidas 
* Pag. 158.  in the fourth of Thucydides, that imputing the Victory which was somewhat miraculous, to some more than ordinary humane cause, he went presently to the Temple loaded with Offerings, and would not suffer the gods to bestow such an unexpected favour on him unrewarded: and can we pass by such a mercy of our God without a spiritual Sacrifice, without a daily Anthem of Magnificats and Hallelujahs? Herodotus observes it is as a Proverb of Greece, that if God would not send them rain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 59  they were to famish▪ for they had, said he; no natural Fountains, or any other help of Waters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but what God from above sent. So saith Thucydides, in the fourth of his History, 
Pag. 130.  there was but one Fountain within a great compass, and that none of the biggest. So also was Egypt another part of the Heathen World, to be watered only by Nilus, 
Herod. p. 62.  and that being drawn by the Sun, did often succour them, and fatten the Land, for which all the Neighbours fared the worse: for when Nilus flowed, the Neighbouring Rivers were left dry, saith Herodotus. 
Pag. 61.  You need not the mythology; the Philosophers, as well as soil, of Greece, had not moisture enough to sustain them from nature; if God had not sent them water from Heaven, they and all we Gentiles had for ever suffered a spiritual thirst. Egypt and all the Nations had for ever gasped for drought, if the Sunshine of the Gospel had not by its beams called out of the Well which had no Bucket, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, living or enlivening water, John 4.6. But by this attraction of the Sun, these living Waters did so break out upon the Gentiles, that all the Waters of Jury were left dry, as once the dew was on gideon's Fleece, and drought on all the earth besides, Judg. vi. 37. 
Jud. vi. 37.  And is it reasonable for us to observe this miracle of mercy, and not return even a miracle of thanksgiving? Can we think upon it without some rapture of our Souls? Can we insist on it, and not feel a holy tempest within us, a storm and disquiet, till we have some way disburdened and eased ourselves, with a pouring out of thanksgiving? That spirit is too calm, (that I say not stupid) which can bear and be loaded with mercies of this kind, and not take notice of its burden: for besides those peculiar favours bestowed on us in particular, we are, as saith chrysostom, Tom. 4. in our audit of thanksgiving, to reckon up all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all those common benefactions of which others partake with us: for 'tis, saith he, an ordinary negligence in us, 
Pag. 824.  to recount God's mercies as we confess our sins, only in gross, with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are great Sinners, and God hath abounded in mercies to us; never calling ourselves to a strict retail, either of our sins, or his mercies; and this neglect, saith he, doth deprive us of a great deal of spiritual strength. For 1. the recounting of the multitude of God's mercies to us formerly, might give us confidence of the continuance of them, according to S. Cyprian, donando debet, God's past blessings are engagements, and pawns of future. 2. 'Tis, saith he, of excellent use, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bring us acquainted and familiar with God, and infinitely increaseth our love to him, and desire of performing some manner of recompense. Which one thing made the Heathen of old, so love and respect their Benefactors, that they worshipped them, and would not suffer any common real benefaction to be done them, without an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Author of it, as might be proved through all ancient Writings; for on these grounds was it, that they would needs Sacrifice to Paul and Barnabas, Acts xiv. 13. 
Acts xiv. 13.  In the second place, if we consider how nearly it concerns us, that if they had been pretermitted, we to the end of the World, might probably have lived in the same darkness; that we now hold our right to Heaven, by the Covenant made to them; that those commands belong also to us and our Children; then we must in some reason of proportion, thank God liberally, for that calling of the Gentiles, as we cannot choose but do for our present adoption, and enlarge our thanksgiving not for our own only, but for that first justification, sanctification, and salvation of the Gentiles. And this effusion of our Souls in thanks, will prove of good use to us, both to confirm our confidence, and keep us in a Christian temper of humility and cheerful obedience. And therefore I thought good to present it to you in the first place, as a duty of no ordinary moment.  
2. If God hath commanded, and consequently expects our obedience; if these commands concern us, and contain in them all that belongs to our Salvation; if they are, as hath been proved, God's Covenant with the Gentiles; then, not to be wanting to ourselves, but earnestly to labour and provide, that no one circumstance of them may be without its peculiar profit, and advantage to our Souls. Polybius from the War betwixt the Numidians and Vticenses, observes, 
Lib. 1. p. 30.  that if a Victory gotten by the Captain, be not by the Soldiers prosecuted to the utmost, it likely proves more dangerous, than if they had never had it: if the King, saith he, take the City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the multitude overjoyed with the news, begin to grow less earnest in the battle; a hundred to one, but the conquered will take notice and heart from this advantage, and, as the Vticenses did, make their flight a stratagem to get the Victory. Thus is it in those spiritual Combats, where God is our Leader, our Commander, our Conqueror against the Devil's Host; if we of his command, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the many, who expect our part in the profit of the Victory, do not prosecute this conquest to the utmost, to the utter discomfiting and disarming of our Fugitive Enemy; if we should grow secure upon the news, and neither fear nor prevent any farther difficulties; we may be in more danger for that former Conquest, and as 'twas ordinary in story, by that time we have set up our Trophy's, ourselves be overcome. I might prescribe you many courses, which it would concern you to undertake, for the right managing of this Victory, which this our Commander, hath not by his fight, but by his very commanding, purchased us. But because my Text requires haste, and I go on but slowly, I must omit them, and only insist on that which is specified in my Text, Repentance, which drives to the condition of the Covenant, the matter of the command which comes next to be discussed.  
The word Repent] may in this place be taken in a double sense; 1. generally for a sorrow for our sins, and on that, a disburdening of ourselves of that load which did formerly press down the Soul; for a sense of our former ill courses, and a desire to fit ourselves for God's service; for an humbling ourselves before God, and flying to him as our only succour; and so it well may be called the condition of God's Covenant with us, that which God requires at our hands under the Gospel: for it was the first word at the first preaching of the Gospel, by John Baptist, Repent, for the Kingdom of God is at hand, Matth. iii 2. 
Mat. iii 2.  which, saith the Text, was in effect, Prepare ye the way of the Lord, make his paths strait, Verse 3. So that briefly, this repent is a straightening and rectifying all crookedness, every distortion of the Soul, and thereby a preparing of it for the receiving of Christ and embracing his Gospel. 2. In a nearer relation to the first words of the Verse, repentance is taken more specially by way of opposition, for a mending and forsaking of that which of old was the fault, and guilt of the Gentiles, a reforming of every thing which was either formally or virtually contained in their ignorance; and what that is, you shall briefly judge.  
'Tis observed by Interpreters, that doing or suffering, action or passion, are expressed in Scripture by the word knowing; so to know sin, is to commit sin, to know a Woman, and the like. So Peter to the Maid, Math. xxvi. 70. 
Mat. xxvi. 70.  I know not what thou sayest (i. e.) I am not guilty of the doing what thou imputest to me. According to which Hebraism, to know God, and his Laws, is to worship him, and perform them: and consequently, to be ignorant of both, is neither to worship God, nor practise any thing which his Laws command: and so, knowledge shall contain all piety and godly obedience, or love of God's Commandments, as God is said to know those whom he loves; and ignorance, all profaneness and neglect, yea and hatred either of God or goodness. According to which Exposition are those two sayings, the one of Hermes in his tenth Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ignorance of God is all manner of sin; the other of Pastor in Clemens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repentance is a great piece of knowledge or wisdom. So that briefly, the recovering of the Soul to the pure knowledge of God and goodness, the worshipping, loving, and obeying of God, is the thing here meant by repentance; which yet we may press into a nearer room, into one single duty, the directing all our actions to his glory: for this is in effect to worship, to obey, to love God, to worship for obedience sake, because he commands it, to obey him for love's sake, because we desire he should be glorified in our obedience. And this is the excellency and perfection of a Christian, infinitely above the reach of the proudest Moralists: this is the repentance of a Christian, whereby he makes up those defects which were most eminently notorious in the Heathen: this is the impression of that humbling spirit, which proud Heathen nature was never stamped with, for 'twas not so much their ignorance in which they offended God, (though that was also full of guilt, as hath been proved) as their misusing of their knowledge to ungainly ends, as either ambition, superstition, or for satisfying their curiosity, as partly hath, and for the present needs not farther to be demonstrated. Only for us whom the command doth so nearly concern, of repenting for, and reforming their abuses; how shall we be cast at the Bar, if we still continue in the same guilt? 
P. 5. c.  The orderly composition of the World, saith Athenagoras, the greatness, complexion, figure, and harmony of it, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, engagements to us and pawns to oblige us to a pious worship of God. For what Philoponus observes of the doctrine of the Soul, is in like manner true of all kind of learning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they extend and have an influence over all our conversation; and if they be well studied, and to purpose, leave their characters and impressions in our lives, as well as our understandings: and from thence arose the Gentiles guilt, who did only enrich their intellectual part with the knowledge and contemplation of them, no whit better their lives, or glorify God which made them. But for us, whose knowledge is much elevated above their pitch, who study and ordinarily attain to the understanding of those depths which they never fathomed, the reading of those Riddles which they never heard of, the expounding of those mysteries which they never dreamt of; for us, I say, who have seen a marvellous light, thereby only to enlighten our Brains and not our hearts, to divert that precious knowledge to some poor, low, unworthy ends; to gather nothing out of all our studies, which may advance God's Kingdom in us; this is infinitely beyond the guilt of Heathenism; this will call their ignorance up to judgement against our knowledge, and in fine, make us curse that light, which we have used to guide us only to the Chambers of Death. Briefly, there was no one thing lay heavier upon the Gentiles, than the not directing that measure of knowledge they had, to God's glory, and a virtuous life: and nothing more nearly concerns us Christians to amend and repent of. For the most exquisite knowledge of nature, and more specially, the most accurate skill in Theological mysteries, if it float only in the Brain, and sink not down into the heart, if it end not in reformation of erroneous life, as well as doctrine, and glorifying God in our knowledge of him; it is to be reputed but a glorious, specious Curse, not an enriching, but a burdening of the Soul, Aurum Tholosanum, an unlucky Merchandise, that can never thrive with the Owner, but commonly betrays and destroys all other good affections and graces in us. 
Aug. de civ. Dei lib. 8. cap. 3. etc. Proclus. v. Patricii Plat. exoter. p. 42.  Socrates was the first that brought Morality into the Schools, ideoque ad hominum salutem natus est, said an old Philosopher: and that made the Oracle so much admire him for the wisest man in the World. At any piece of speculation, the Devil durst challenge the proudest Philosopher amongst them; but for a virtuous life, he despaired of ever reaching to it: this set him at a gaze, this posed and made a Dunce of him, and forced him to proclaim the Moralist the greatest Scholar under Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the making use of knowledge to ambition, or puffing up, is a dangerous desperate disease, and pray God it be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in its other sense, a Disease that attends our holiest speculations, even our study of Divinity. 
Arrian. in Epict. l. 1. c. 26.  For as Arrian saith of those who read many Books and digest none, so is it most true of those who do not concoct their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and turn it into spiritual nourishment of the Soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they vomit it up again, and are never the better for it; they are oppressed with this very learning, as a stomach with crudities, and thereby fall many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into vertigoes and catarrhs, the first of which disorders the Brain, and disables it for all manner of action; or if the more classical notion of the word take place, it disaffects the bowels, entangles and distorts the entrails, and (as St. Paul complains on this occasion) leaves without natural affection; and then 2. by the defluxion of the humours on the breast, clogs, and stifles the vital parts, and in fine brings the whole man to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or corruption of all its spiritual graces. Thus have you at once the doctrine and the use of my second part, the nature of that repentance which is here meant in opposition to the Gentiles fault, which we have showed to be, the directing of our knowledge to a sober pious end; God's glory and our own edification, together with the danger and sinfulness attending the neglect of these ends, both which are sufficient motives to stir you up, to awake and conjure you to the practice of this doctrine. To which you may add but this one more, that even some of the Heathen were raised up by the study of the creatures, to an admiration of God's excellency, which was a kind of glorifying his power, and those Philoponus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfect exact Naturalists; who from physical causes ascend to divine. Witness Galen, de Vsis partium, where from the miraculous structure of the foot, 
Galen. de Vsa part. l. 3. c. 6.  he falls off into a meditation and hymn of God's Providence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Psalm or holy Elegy of him that hath so wonderfully made us. So Hermes in his first Book of Piety and Philosophy, 
Pag. 4.  makes the only use of Philosophy to return thanks to the Creator, as to a good Father, and profitable Nurse, which duty he professes himself resolved never to be wanting in: and after, in the latter end of his fifth Book, he makes good his word, breaking out into a kind of holy rythme, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The like might be showed in some measure out of others more Classic Heathen Writers, which may briefly serve to upbraid our defects, and aggravate our offence, if we with all our natural, and spiritual light, go on yet in learning, as travellers in peregrination, only either as curious inquisitors of some novelties, which they may brag of at their return; or else, having no other end of their travel but the journey itself, without any care to direct our studies to the advancement either of God's glory in other, or grace's Kingdom in ourselves. For this is the thing no doubt here aimed at, and the performance of it as strictly required of us Christians, and that not some only of us, but as many as the commandment is here given to, every man every where. So I come to my last particular, the extent and latitude of the persons with whom this Covenant is made, and from whom this condition is exacted, All men every where.  
Now the universality of the persons, reflects either to the preceding words, Commands; or to the subsequent, the matter of these commands, Repentance. From the first, the point is, that God's Commands were made known by the preaching of the Gospel to all men every where. From the 2. that the Repentance here meant, is necessary to every man that will be saved. For the first, it hath been already proved out of Scripture, that the vocal articulation of God's commands, the sound and preaching of the Gospel, hath gone out into all the World, and that not Vniversis, but singulis, directed and promulged at least to every Creature, Mar. xuj. 15. 
Mar. xuj. 15.  the whole Gentile World has title to it. Now for the spiritual efficacy of this Voice, the demonstration of the spirit and of power, hath not this also waited on the Voice, and in some kind or other evidenced itself in the like extensive latitude? Yes, 
1 Cor. two. 4.  no doubt; for there being two effects of the preaching of the word, either converting or hardening, either dissolving the Wax, or stiffening the Clay; you shall in every man be sure to meet with one of them.  
For the conversion; what a multitude came in at the first noise of it, primo manè, as soon as ever the Sun of righteousness began to dawn. In the ancient Sea-fights, they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little light Ships, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Zenophon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say Thucydides and Polybius, which they sent out as spies in the night, or at day break, to bring word how the Seas were cleared; that so they might dare to make use of the first opportunity to go out with their whole Navy. Thus was Job and some few other Gentiles before the Gospel, and Cornelius at the dawning of it, sent before in a manner, ut lembi ante classem, to spy and bring word whether the Gentiles might enter and be received; and these returning to them like Noah's Dove in Gen. viij. 11. 
Gen. viij. 11.  with an olive leaf in her mouth, as a token of Peace and Safety to all that would venture, than did the whole Navy and Troop follow, than did the, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the many, the 
* rout,  root, the common people of the World, out of all Nations, and conditions some, hasten and run and crowd for a part in this Salvation, and the Glory of the Lord was revealed, and all flesh saw it together, as it is in the phrase of the Prophecy, Isai. xl. 5. 
Isa. xl. 5.  or in the words of the Story, They were daily added to the Church such as should be saved. Look but on the Doctor of the Gentiles, as he sits in his Chair in Tyrannus his School, Acts nineteen. 10. 
Acts nineteen. 10.  and you shall find that at that one Lecture (which indeed was two years long) all the lesser Asia heard the word of the Lord Jesus, both Jews and Greeks. The 3000. Souls which were added to the Church at St. Peter's Sermon Act. two. 4. 
Acts two. 4.  was a sufficient hours work, and a thing so admired by the wise men of the Gentiles, that they imputed it magicis Petri artibus & veneficis carminibus, saith Austin, 
De Civ. l. 18. c. 53.  to some incantations and magical tricks which Peter used. And they got the dying oracle to confirm it with some supposititious Verses, to the purpose forged by them; that the Christian religion was raised by Peter's Witchcraft, and by it should last 365. Years, and then be betrayed and vanish. But had these same Gentiles in this humour of malice and prejudice, seen a third part of the Roman World, all the Proconsular Asia converted by one Paul's disputations, they would certainly have resolved that all the Sorcery of Hell or Chaldaea, could never have yielded such miraculous enchantments. And this the Sons of Sceva had experience of, Acts nineteen. 14. 
Acts nineteen. 14.  who with all their Exorcisms, and the name of Jesus added to them, could not yet imitate the Apostles in any one miracle; but the Devil was too hard for them, wounded, overcame, prevailed against them. Briefly 'twas more than the magic either of Men or Devils, which so convinced the Artificers of Hell, 
Acts nineteen. 19  that they brought out their Books and burned them openly; which beside the price of their most profitable skill, were rated at 50000. pieces of silver, which is computed to be about 6250 l. So mightily grew the word of God and prevailed, and the first effect of it, conversion, was miraculously manifest, though not on all, yet on many of all people every where.  
Now for the other effect of it, the hardening of obdurate Atheists, look on Acts nineteen. 9. 
Acts nineteen. 9.  where it is plain, that for all Paul's Logic and Rhetoric, disputing and persuading for the space of three months, many were hardened and believed not. They had within them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Theodoret calls it, a heart that would reverberate either precept or instruction, and make it rebound against the hand that sent it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Philoponus phrases it in his 1. l. de animâ, 
Philop. l. 1. de Anima.  their spirits fattened and incrassated within them, stalled up and fed to such a brawniness, that neither the understanding nor the affections were capable of any impression, and so their condition proved like that of the Anvil, which by many strokes is somewhat smoothed, but no whit softened; all they got by one days preaching, was to enable them the better to resist the second. Every Sermon of a Paul or Peter was but an alarm to set them on their guard of defence, to warn them to cast up some more Trenches and Bulwarks, to fortify themselves stronger against any possible invasion of God's spirit; according to that of the Egyptian Hermes, speaking, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
P. 5.  which is in a Christian phrase the power of the Scripture; they have, saith he, this property in them, that when they meet with evil men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they do more sharpen and egg them on to evil, Thus was the preaching of the word to all men every where attended with some effects or other, according to the materials it met with, never returned unprofitably, but either was the power of God to salvation unto all that believed, or the witness of God to condemnation to those which were hardened. Now if this precious receipt administered to all, find not in all the like effect of recovering, yet from hence is neither the Physic to be underprized, nor the Prescriber; the matter is to be imputed sometimes to the weakness and peevishness of the Patient, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he cannot or will not perform the prescriptions; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fault is to be laid on the stubbornness and stoutness of the disease, which turns every Medicine into its nourishment, and so is not abated but elevated by that which was intended to assuage it, 
Pag. 2.  as Hypocrates defines it medicinally in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
So then by way of use, If we desire that these commands, this Covenant offered to all men every where, may evidence itself to our particular Souls in its spiritual efficacy, we must with all the industry of our spirits endeavour to remove those hindrances, which may any way perturb, or disorder, or weaken it in its working in us; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. saith Hypocrates, 
Hippoc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  you must furnish yourself beforehand with a Shop of several softening Plasters, and take some one of them as a preparative before every Sermon you come to, that coming to Church with a tender, mollified, waxy heart, you may be sure to receive every holy character, and impression, which that days exercise hath provided for thee; lest otherwise, if thou shouldst come to Church with an heart of Ice, that Ice be congealed into Crystal, and by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the warmth of God's word not abate, but increase the coldness of a i'll frozen spirit, and finding it hard and stubborn, return it obdurate. O what a horrid thing is it, that the greatest mercy under Heaven, should by our unpreparedness be turned into the most exquisite curse, that Hell or malice hath in store for us? That the most precious Balm of Gilead, should by the malignity of some tempers, be turned into poison; that the leaves which are appointed for the healing of the Nations should meet with some such sores, which prove worse by any remedy; that the most sovereign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or lenitive in the World, should only work to our obduration, and the preaching of the word of mercy, add to the measure of our condemnation! This is enough to persuade you by an horror into some kind of solicitude to prepare your Souls to a capability of this Cure, to keep yourselves in a Christian temper, that it may be possible for a Sermon to work upon you, that that breath which never returns in vain, may be truly Gospel, happy in its Message, may convert not harden you; to which purpose you must have such tools in store, 
Hippocrat. ibid.  which the Physician speaks of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instruments of spiritual surgery, to cut and prune off all luxuriant cumbersome excrescences, all rankness and dead flesh, which so oppress the Soul, that the virtue of Medicine cannot search to it. And for this purpose there is no one more necessary, of more continual use for every man every where, than that which here closeth my Text, Repentance.  
And so I come to the second respect, the universality of the persons, as it refers to the matter of the command, repentance, every man every where to repent.  
And here I should show you, that repentance, both generally taken for a sorrow for sin, containing in it virtually faith also, (so the Baptism of repentance is interpreted, Acts nineteen. 4. 
Acts. nineteen. 4.  John baptised with the Baptism of Repentance, saying unto the people, that they should believe, etc.) and more specially in this place taken for the directing of our knowledge to practice, and both to God's glory, as hath been shown; is and always was necessary to every man that will be saved. For according to Aristotle's rule, 
1 Post. c. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noting both an universality of subject and circumstance, is a degree of necessity; and therefore repentance being here commanded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to be judged a condition necessary to every man, who answers at the command, (i. e.) who expects his part in the Covenant of Salvation; this, I say, I might prove at large, and to that purpose vindicate the Writings of some of the Fathers, especially of Clemens, who I am almost confident, is groundlessly cited, for bestowing Salvation on the Heathen, without exacting the condition of Faith and Repentance, which now 'twere superfluous to insist on. 2. Urge it both to your brains and hearts, and by the necessity of the duty, rouse, and enforce, and pursue you to the practice of it. But seeing this Catholic duty is more the inspiration of the Holy Ghost, than the acquisition of our labours, seeing this fundamental Cardinal Gift comes from the supreme Donor, seeing nature is no more able spiritually to reinliven a Soul, than to animate a Carcase, our best endeavour will be our humiliation, our most profitable directions will prove our Prayers, and what our frailty cannot reach to, our devotions shall obtain.  
And let us labour and pray, and be confident, that God which hath honoured us with his commands, will enable us to a performance of them, and having made his Covenant with us, will fulfil in us the condition of it; that the thundering of his word being accompanied with the still voice of his Spirit, may suffer neither repulse nor resistance; that our hearts being first softened, then stamped with the Spirit, may be the Images of that God that made them: that all of us every where endeavouring to glorify God in our knowledge, in our lives, in our faith, in our repentance, may for ever be glorified by him, and through him, and with him hereafter.  
Now to him that hath elected us, hath created, redeemed, etc.   

SERMON XIV.  ROME I. 26. 
For this cause God gave them up unto vile affections.  
IN this most accurate Epistle, that ever the Pen of man could lay title to, in which all the counsels, and proceedings, and methods 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 damned neglected estate of the stock they come from; looks upon them as polluted or trodden down in their own blood as the phrase is, Ezek. xuj. 6. 
Ezek. xuj. 6.  He ploughs 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 Centre of the Earth; and their faith being secured by the depth of its foundation, might increase miraculously both in height and fruitfulness. Thus in the latter part of this first Chapter doth he show 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 horror, overjoyed, and wondering 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 acknowledgement of God; and therefore that they could not pretend want of means to direct them to his worship. 2. That they contemned 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 he'll 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 squeezed, and swathed, he'll never thrive in growth or Feature, but as Hypocrates saith of the Scythians, for want of Girdles, run all out into breadth 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 its Creation, and no sooner move than be annihilated; the same wisdom hath ordered, that his very Soul should be his Lawgiver, and so the first minute of its essence should suppose it regular. Whence it is, 
L. 2. p. 82. B▪  that some Atheists in Theophilus ad Auto. which said that all things were made by chance, and of their own accord; yet affirmed, that when they were made, they had a God within them to guide them, their own conscience, and in sum affirmed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that there was no other God in the World. Aristotle observes, that in the Creatures which have no reason, fantasy 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 Country, hath deprived of any laws to govern them, reason supplies their room, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Arius Didymus, Reason is naturally a law, and hath as sovereign dictates with it, 
Eus●b. Prep. Eu. l. 15. p. 477.  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, 'twere 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, 
Photius p. 915.  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 itself is in some respect inferior 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 falsehood; though it be true, perfect and righteous altogether; yet doth it not so evidence itself 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 sense; the former is that grounded on God's 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. 
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. 
Verse 16.  we saw it with our Eyes: so that Scriptures being conceived into words, and sentences, are subject either not to be understood, or amiss; and may either be doubted of by the ignorant, or perverted by the malicious. You have learned so many words without Book, and say them minutely by heart, and yet not either understand, or observe what you are about: but this unwritten Law, which no Pen but that of nature hath engraven, is in our understandings, not in words, but sense, and therefore I cannot avoid the intimations; 'tis impossible either to deny or doubt of it, it being written as legible in the tables of our hearts, as the print of humanity in our Foreheads. The commands of either Scripture or Emperor▪ may be either unknown or out of our heads, when any casual opportunity shall bid us make use of them: but this law of the mind is at home for ever, and either by intimation or loud Voice, either whispers or proclaims its commands to us; be it never so gauged, 'twill mutter, and will be sure to be taken notice of, when it speaks softliest. To define in brief what this law of nature is, and what offices it performs in us, you are to know, that at that grand forfeiture of all our inheritance, (goods truly real and personal) all those primitive endowments of Soul and Body upon Adam's Rebellion, God afterwards, though he shined not on us in his full Image and Beauty, yet c●st some rays and beams of that eternal light upon us; and by an immutable Law of his own counsel hath imprinted on every Soul that comes down to a body, a secret, unwritten, yet indelible Law, by which the Creature may be warned what is good or bad, what agreeable, what hurtful to the obtaining of the end of its creation. Now these commands or prescriptions of nature, are either in order to speculation or practice; to increase our knowledge or direct our lives. The former sort I omit, as being sitter for the Schools than Pulpit to discourse on, I shall meddle only with those that refer to practice, and those are either common, which they call first principles, and such are in every man in the World equally, & secundum rectitudinem, 
Prim●● secundae, qu. 94.  & notitiam, saith Aquinas; every one doth both conceive them in his understanding, what they mean; and assent to them in his will, that they are right and just, and necessary to be performed; and of this nature are the Worship of God, and justice amongst men: for that lumen super nos signatum, 
L. 2. d. 39 ar. 1. q. 2.  in Bonaventures phrase, that light which nature hath sealed, and imprinted on our Souls, is able to direct us in the knowledge of those moral principles, without any other help required to persuade us; or else they are particular and proper to this or that business, which they call conclusions drawn out of these common principles; as when the common principle commands just dealing, the conclusion from thence, commands to restore what I have borrowed, and the like. And these also if they be naturally and directly deduced, would every man in the World both understand, and assent to; did not some hindrance come in, and forbid, or suspend, either his understanding or assent. Hindrances which keep him from the knowledge or conceiving of them, are that confusion and Chaos, and black darkness, I had almost said that Tophet and Hell of sensual affections, which suffers not the light to show itself, and indeed so stifles and oppresses it, that it becomes only as Hell fire, not to shine but burn; not to enlighten us what we should do, but yet by gripes and twinges of the conscience to torment us for not doing of it. And this hindrance the Apostle calls, ver. 21. 
Verse 21.  the vanity of imaginations by which a foolish heart is darkened. Hindrances which keep us from assenting to a conclusion in particular, which we do understand, are sometimes good; as first, a sight of some greater breach certain to follow the performance of this: So though I understand that I must restore every man his own, yet I will never return a Knife to one that I see resolved to do some mischief with it. And 2. Divine laws, as the command of robbing the Egyptians, and the like; for although that in our hearts, forbid robbing, yet God is greater than our hearts, and must be obeyed when he prescribes it. Hindrances in this kind are also sometimes bad: such are either habitude of nature, custom of Country, which made the Lacedæmonians esteem theft a virtue; or a-again, the Tyranny of passions; for every one of these hath its several project upon the reasonable Soul, its several design of malice either by treachery, or force, to keep it hoodwinked, or cast it into a Lethargy, when any particular virtuous action requires to be assented to by our practice. If I should go so far as some do, to define this law of nature to be the full will of God written by his hand immediately in every man's heart after the fall, by which we feel ourselves bound to do every thing that is good, and avoid every thing that is evil; some might through ignorance or prejudice, guess it to be an elevation of corrupt nature above its pitch, too near to Adam's integrity; and yet Zanchy, who was never guessed near a Pelagian, in his 4. Tome 1. l. 10. c. 8. Thesis', would authorise every part of it, and yet not seem to make an Idol of nature, but only extol God's mercy, who hath bestowed a Soul on every one of us with this character and impression, Holiness to the Lord; which though it be written unequally, in some more than others, yet saith he, in all in some measure so radicated, that it can never be quite changed, or utterly abolished. However I think we may safely resolve with Bonaventure out of Austin against Pelagius, Non est parum accepisse naturale indicatorium, 'tis no small mercy that we have received a natural glass, 
Which Damascen. calls, lucem naturalem intellectus, as the Schools have it from him. Wiggers p. 160.  in which we may see and judge of objects before we venture on them, a power of distinguishing good from evil, which even the malice of sin and passions in the highest degree, cannot wholly extinguish in us; as may appear by Cain, the Voice of whose Conscience spoke as loud within him, as that of his Brother's blood: as also in the very damned, whose worm of sense, not penitence for what they have done in their flesh, shall for ever bite, and gripe them hideously. This Light indeed may either first 
* by  be blindness, or secondly delight in sinning, or thirdly peremptory resolvedness not to see, be for the present hindered secundum actum, from doing any good upon us. He that hath but a vail before his Eyes, so long cannot judge of colours; he that runs impetuously, cannot hear any one that calls to stop him in his career; and yet all the while the light shines, and the voice shouts: and therefore when we find in Scripture, some men stupefied by sin, others void of reason; we must not reckon them absolutely so, but only for the present besotted. And again, though they have lost their reason, as it moves per modum deliberationis, yet not as per modum naturae, their reason which moves them by deliberation and choice to that which is good, is perhaps quite put out, or suspended; but their reason which is an instinct of nature, a natural motion of the Soul to the end of its creation, remains in them, though it move not, like a Ship at hull and becalmed, is very still and quiet, and though it stir not evidently, yet it hath its secret heaves and plunges within us.  
Now that the most ignorant, clouded, unnurtured brain amongst you, may reap some profit from this Discourse, let him but one minute of his life be at so much leisure, as to look into his own heart, and he shall certainly find within him, that which we have hitherto talked of, his own Soul shall yield him a comment to my Sermon; and if he dare but once to open his Eyes, shall show him the law and light of nature in himself, which before he never dreamt of. Of those of you that ever spared one minute from your Worldly affairs to think of your spiritual, there is one thought that suddenly comes upon you, and makes short work of all that spiritual care of yourselves. You conceive that you are of yourselves utterly unable to understand, or think, or do any thing that is good; and therefore you resolve it a great pain to no purpose, ever to go about so impossible a project. God must work the whole business in you, you are not able of yourselves so much as either to see, or move, and that is the business which by chance you fell upon, 
* and as soon shaken  as soon as shook off again, and being resolved you never had any Eyes, you are content to be for ever blind, unless, as it was wont to be in the old Tragedies, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some new supernatural power come down, and bore your Foreheads, and thrust, and force Eyes into your Heads. 'Tis a blessed desire and gracious humility in any one, to invoke God to every thought they venture on, and not to dare to pretend to the least sufficiency in themselves, but to acknowledge and desire to receive all from God: but shall we therefore be so ungratefully religious, as for ever to be a craving new helps and succours, and never observe, or make use of what we have already obtained, as 'tis observed of covetous men, who are always busied about their Incomes, are little troubled with disbursements, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Arr. in Ep.  without any proportion betwixt their receipts and expenses. Shall we be so senseless as to hope that the contempt of one blessing will be a means to procure as many? I told you that God had written a law in the hearts of every one of you, which once was able, and is not now quite deprived of its power, to furnish with knowledge of good and evil: and although by original, and actual, and habitual sin, this inheritance be much impaired, this stock of precepts drawn low; yet if you would but observe those directions which it would yet afford you, if you would but practise whatever that divine light in your Souls should present and commend to you, you might with some Face Petition God for richer abilities, and with better confidence approach and beg, and expect the grace that should perfect you to all righteousness. In the mean time bethink yourselves how unreasonable a thing it is, that God should be perpetually casting away of Alms on those who are resolved to be perpetually Bankrupts: how it would be reckoned prodigality of mercies, to purchase new lands for him that scorns to make use of his inheritance. As ever you expect any boon from God, look, I conjure you, what you have already received, call in your Eyes into your Brains, and see whether your natural reason there, will not furnish you with some kind of profitable, though not sufficient directions, to order your whole lives by; bring yourselves up to that staidness of temper, as never to venture on any thing, till you have asked your own Souls advice whether it be to be done or no; and if you can but observe its dictates, and keep your hands to obey your head; if you can be content to abstain, when the Soul within you bids you hold; you shall have no cause to complain that God hath sent you impotent into the World; but rather acknowledge it an unvaluable mercy of his, that hath provided such an Eye within you to direct you, if you will but have patience to see; such a curb to restrain and prevent you, if thou wilt only take notice of its checks. 'Tis a thing that would infinitely please the Reader to observe, what a price the Heathens themselves set upon this light within them, which yet certainly was much more dimmed and obscured in them by their Idolatry and superstition, than I hope it can be in any Christian Soul, by the unruliest passion. Could ever any one speak more plainly and distinctly of it, than the Pythagoreans and Stoics have done, who represent Conscience not only as a guide and moderator of our actions, but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tutelary spirit, or Angel, or genius, which never sleeps or dotes, but is still present and employed in our behalf? And this Arrian specifies to be the reasonable Soul, which he therefore accounts of as a part of God sent out of his own Essence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a piece or shred, or as others more according to modest truth call it, 
L. 1. c. 1●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ray or beam of that invisible Sun, by which our dull, unactive, frozen Bodies, after the fall, were warmed and re-inlivened.. Now if any one shall make a diligent inquisition in himself, shall, as the Philosopher in his Cynical humour, light a Candle to no purpose, or as the Prophet Jeremy, seek and make hue and cry after a man through all Jerusalem, and yet not meet with him: if, I say, any body shall search for this light in himself, and find all darkness within; then will you say, I have all this while possessed you with some fancies and Ideas, without any real profit to be received from them; you will make that complaint as the Women for our Saviour, We went to seek for him, and when we went down all was dark, and emptiness, They have taken him away, 
Jo. xx. 13.  and I know not where they have laid him. Nay, but the error is in the seeker, not in my directions: he that would behold the Sun, must stay till the Cloud be over; he that would receive from the fire, either light or warmth, must take the pains to remove the ashes. There be some encumbrances, which may hinder the most active qualities in the World from working, and abate the edge of the keenest metal. In sum, there is a cloud, and gloom, and veil within thee, like that darkness on the face of the deep, when the Earth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without form and void, Gen. i. 2. or like that at Lot's Door among the Sodomites, or that of Egypt, thick and palpable: and this have we created to ourselves, 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 filled the air within us with sad, black meteors, that the Sun in its Zenith, the height or pride of its splendour, 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 crowd 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 Mudwall. 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 shower, 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 Sunshine. For I dare promise that never humble, tender, weeping Soul, had ever this light quite darkened 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 Optics, 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 sing, and burn, and consume ourselves by its flame; receive only so much light from it, as will add to our hell and darkness? 'Tis a thing that the flintiest heart should melt at, to see such precious mercies undervalved; such incomparable blessings either contemned, or only improved into Curses. Arrian calls those, in whom this light of the Soul is, as I showed you, 
L. 1. c. 19 C. 2.9. C. 13.  clouded and obscured, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dead trunks and carcases 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 'tis 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 enterprise 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 'twould scarce be able to get through to our actions; passion, and folly, and the Atheism of our lives, hath so thickened the medium. Wherefore in brief, remember that counsel, Mal. two. 15. 
Mal. two. 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 cord, 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 increase, and nourish, and make much of the sparks still warm within us. And if Scholars, and Antiquaries prise 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 reckoned 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 Stoic calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Arr. Ep. l. 2. c. 9  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 possessed with, that they thought in earnest, that 'twas ordinary for souls to walk from men into Cocks and Asses, and the like, and return again at nature's 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. 'Twere too long to show you what a sense the wisest of them had of the helps that light could afford them: 
Hesych. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in vit. Aesch.  so that one of them cries out confidently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 Lawgiver. And again, how they took notice of the perverseness of men in refusing to make use of it: for who, saith one, ever came into the knowledge of men, 
Arr. l. 2. c. 11.  without this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this knowledge and discretion of good and evil, as old in him as his soul? And yet who makes any use of it in his actions? nothing so ordinary as to betray, and declare that we have it, by finding fault, and accusing Vices in other men; by calling this Justice, this Tyranny, this Virtue, this Vice in another: whilst yet we never are patient to observe or discern aught of it in ourselves. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Who ever spares to call injustice, which he sees in another, by its own name, for his own reason tells him 'tis so, and he must needs give it its title? But when the case concerns his own person, when his passions counsel him against the law within him, then is he content not to see, though it shine never so bright about him; and this was one degree of their guilt, that they observed the power of it in their speculations, and made use of it also to censure and find fault with others; but seldom or never strove to better themselves, or straighten their own actions by it. Again, to follow our Apostles Argument, and look more distinctly upon them in their particular chief sins which this contempt produced in them, you shall find them in the front to be Idolatry and Superstition, in the Verses next before my Text: When they knew God, they glorified him not as God, Verse 21. But changed his glory into an Image, etc. Verse 24. 
Verse 21. Verse 24.  And then we may cry out with Theodoret in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the errors and vanities of their worship, hath razed out all the characters that God anciently had written in them. And can any man show a greater contempt to a Book, or Writing, than to tear, and scrape, and scratch out every Letter in it? The first voice of nature in the Creature, which it uttered even in the Cradle, when it was an infant in the World, and therefore perhaps, as Children are wont, not so plainly, and syllabically, and distinctly, as could have been wished, is the acknowledgement and worship of one Eternal God, Creator of that Soul we breath by, and World we live in; as one simple, incorporeal, Everlasting Essence; and thus far (no doubt) could nature proclaim in the heart of every Gentile, though it was by many of them, either silenced, or not harkened to, which if it were doubted of, might be deduced out of the 19 
Verse 19  verse of this Chap. God hath showed unto them, etc. Now this light shining not equally in all Eyes; some being more overspread with a film of ignorance, stupid conditions and passions, and the like; yet certainly had enough to express their contempt of it, so that they are without excuse, ver. 20. 
Verse 20.  All that would ever think of it, and were not blind with an habit of sottishness, acknowledged a God, yet none would think aright of him. 
Vid. Origen. cont. Celsum, l. 1. p. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Strom. l. 1.  Some would acknowledge him a simple Essence, and impossible to be described, or worshipped aright by any Image; as Varro an Heathen observes, that the City and Religion of old Rome continued 170. years without any Images of the gods in it. Yet even they which acknowledged him simple from all corporeity and composition, would not allow him single from plurality. Jupiter and Saturn, and the rest of their shoal of Gods; had already got in, and possessed both their Temples, and their hearts. In sum, their understandings were so gross within them, being fattened and incraslate with magical phantasms, that let the truth within them say what it would, they could not conceive the Deity without some quantity, either Corporeity, or number; and either multiply this God into many, or make that one God corporeous. And then all this while how plainly and peremptorily, and fastidiously they rejected the guidance of nature, which in every reasonable heart, counselled, nay proclaimed the contrary; how justly they provoked God's displeasure, and desertion, by their forsaking and provoking him first by their foolish imaginations, I need not take pains to insist on. 
1.6, 7. c.  Aristotle observes in his Rhet. that a man that hath but one Eye, loves that very dearly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and sets a far higher price on it, is much more tender over it than he that hath two; so he that hath but one Son, cannot choose but be very fond of him, and the greatest lamentation that can be expressed, is but a shadow of that which is for one's only Son, as may appear, Amos viij. 10. Zach. 12.10. 
Amos viij. 10. Zach. xii. 10.  when 'tis observed that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten, and the beloved are taken in Scripture promiscuously, as signifying all one. And then, what a price should the Heathen have set upon this Eye of nature, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having no other Eye to see by? having neither Scripture nor Spirit, those two other glorious Eyes of the World, to enlighten them; and therefore being sure, by the contemning and depriving themselves of this light, to turn all into horrible darkness. 'Twould strike a man into agony of pity and amazement, to see a World of Gentiles for many years thus imprisoned, and buried in a Dungeon, and grave of invincible idolatrous ignorance; and from thence engaged in inevitable Hell, as 'tis in the Book of Wisdom; and all this directly by contemning this first, and only begotten light in them, which God set in the Firmaments of their hearts, to have led and directed them a more comfortable way. And this, or as bad, is every unregenerate man's case exactly, if they be not forewarned by their elder Brethren the Heathens Example: as we shall anon have more leisure to insist on.  
Secondly, among the Jews, under which name I contain all the people of God, from Adam to Christ, 'tis a lamentable contemplation to observe, and trace the law, and the contempt of it, like a Jacob at the heels, supplanting it in every Soul which it came to inhabit. Those Characters of verum and bonum, which in Adam were written in a statelier Copy and fairer Manuscript, than our slow undervaluing conceits can guests at; nay, afterwards explained with a particular explication to his particular danger; Of the tree of knowledge, etc. thou shalt not eat, Gen. two. 17. 
Gen. two. 17.  Yet how were they by one slender temptation of the Serpent, presently sullied and blurred? so that all the aqua fortis, and instruments in the World, will never be able to wash out or erase that blot; or ever restore that hand-writing in our hearts to the integrity and beauty of that Copy in its primitive estate. And since, when by that sin darkness was in a manner gone over their hearts, and there remained in them only some tracks and relics of the former structure, the glory whereof was like that of the second Temple, nothing comparable to the beauty of the first; instead of weeping with a loud Voice, as many of the Priests and Levites did, Ezra iii 12. 
Ezra iii 12.  or building, or repairing of it with all alacrity, as all Israel did through that whole Book; their whole endeavour and project was even to destroy the ruins, and utterly finish the work of destruction which Adam had begun, as being impatient of that shelter which it would yet, if they would but give it leave, afford them. Thus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two sparks of that primitive sacred flame, which came from Heaven, still alive and warm, though weak in them, intended by God to direct them in his will, and for ever set either as their Funeral Pile, or their Ordeal Fire, their punishment, or acquittal, either as their Devil, or their God, to accuse, or else excuse them, were both in their practice neglected, and slighted; nay in a manner oppressed and stifled. For any natural power of doing good, (God knows) it was utterly departed; and therefore this thin measure of knowledge or judgement betwixt good and evil, that was left them (which my awe to God's sincere love of his Creature, makes me hope and trust he bestowed on them for some other end than only to increase their condemnation, to stand them in some stead in their lives, to restrain and keep them in from being extremely sinful:) This, I say, they horribly rejected, and stopped their Ears against that charmer in their own bosoms, and would not hear that soft Voice which God had still placed within them, to upbraid their ways, and reprove their thoughts. What a provocation this was of God's justice, what an incentive of his wrath, may appear by that terrible promulgation of the ten Commandments at Mount Sinai. They despised the law in their hearts, where God and nature whispered it in calmly, insensibly, and softly; and therefore now it shall be thundered in their Ears in words, and those, boisterous ones, at which the whole mount quaked greatly, Exod. nineteen. 18. 
Ex. nineteen. 18. Verse 16.  And in the 16. verse, it must be ushered with variety of dismal meteors upon the Mount, and the Voice of a trumpet exceeding loud, so that all the people that was in the camp, trembled. Thus upon their contempt and peevishness, was this manuscript put in print, this Privy Seal turned into a Proclamation, and that a dreadful one, bound and subscribed, with a Cursed is he that continues not in every tittle of it to perform it. Mean while the matter is not altered, but only the dispensation of it. That which till then had taught men in their hearts, and had been explained from tradition, from Father to Son, Adam instructing Seth, and Seth Enoch in all righteousness; is now put into Tables, that they may have Eyes to see, that would not have hearts to understand, that the perverse may be convinced, and that he that would not before see himself bound, may find, and read himself accursed. And after all this, yet is not the old Law within them, either cast away or cancelled by the promulgation of the other: for 
* f. albeit  all the Book is Printed, the old Copy is kept in archivis, though, perhaps, as it always was, neglected, soiled, and motheaten, and he shall be censured either for ambition or curiosity, that shall ever be seen to inquire, or look after it. Still I say, throughout all their ways, and arts, and methods of Rebellions, it twinged, and pricked within, as God's judgements attended them without, and as often as sword, or plague wounded them, made them acknowledge the justice of God, that thus rewarded their perverseness. Nay you shall see it sometimes break out against them, when perhaps the written Law spoke too softly for them to be understood. Thus did David's heart smite him, when he had numbered the people; though there was no direct commandment against mustering or enrolment, yet his own Conscience told him that he had done it either for distrust, 
Ex. xxx. 12.  or for ostentation, and that he had sinned against God in trusting and glorying in that arm of flesh, or paid not the tribute appointed by God on that occasion. To conclude this Discourse of the Jews, every Rebellion and Idolatry of theirs was a double breach, of a double Law, the one in Tables, the other in their heart; and could they have been freed from the kill Letter of the one, the wounding sense of the other would still have kept them bound, as may appear in that business of Crucifying Christ, where no humane Lawgiver or Magistrate went about to deter them from shedding his blood, or denying his Miracles, yet many of their own hearts apprehended, and violently buffeted, and scourged, and tormented them. At one time when they are most resolved against him, the whole Senate is suddenly pricked, and convinced within, and express it with a Surely this man doth many miracles, John xi. 48. 
Jo. xi. 48.  At another time at the top and compliment of the business, Pilate is deterred from condemning, and though the fear of the people made him valiant; yet, as if he contemned this Voice of his Conscience against his will, with some reluctance, he washes his hands when he would have been gladder to quench the fire in his heart, which still burnt and vexed him. Lastly, When Judas had betrayed and sold him, and no man made hue and cry after him, his Conscience was his pursuer, Judge, and Executioner; persecuted him out of the World, haunted him, would not suffer him to live, whom otherwise the Law of the Country would have reprieved, till a natural death had called for him.  
Lastly, Even we Christians are not likely to clear ourselves of this Bill; 'tis much to be feared, that if our own hearts are called to witness, 
Arr. l. 2. c. 11.  our Judge will need no farther Indictments. 'Twas an Heathen Speech concerning this rule of our lives and actions, that to study it hard, to reform and repair all obliquities and defects in it, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to set it up strong and firm as a pillar in our hearts, was the part and office of a Philosopher; and then afterwards, to make use of it in our whole Conversation, this was the part of a virtuous man complete and absolute. And how then will our contempt be aggravated, if Christianity, which Clemens calls spiritual Philosophy, and is to be reckoned above all moral perfections, hath yet wrought neither of these effects in us? if we have continued so far from straightening, or setting up, or making use of this rule, that we have not so much as ever enquired or marked whether there be any such thing left within us or no? 
Theod. Therap. 1, 2.  Theodoret in his second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is very passionate in the expression of this contempt of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the light of truth shining in our understandings. There be a sort of Birds, saith he, that fly or move only in the night, called from thence Night-Birds, and Night-Ravens, which are afraid of light, as either an Enemy to spy, to assault, or betray them; but salute, and court, and make love to darkness as their only Queen, and Mistress of their actions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a creature sent on purpose to preserve them: and these, saith he, deserve not to be chid but pitied, for nature at first appointed them this condition of life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis their birthright and inheritance, and therefore no body will be angry with them for living on it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But for them who were made Creatures of light, and, had it not been for their wilfulness, had still continued light in the Lord, who are altogether encompassed and environed with light, light of nature, light of reason, light of religion, nay, the most glorious asterism, or conjunction of lights in the World, the light of the Gospel to walk in; for these men merely out of perverseness of wilful hearts, to hate and abjure, and defy this light, to run out of the World almost for fear of it; to be for ever a soliciting and worshipping of darkness, 
Aristoph. in Nub.  as Socrates was said to adore the Clouds, this is such a sottishness, that the stupidst Element under Heaven would naturally scorn to be guilty of: for never was the earth so peevish, as to forbid the Sun when it would shine on it, or to s●ink away, or subduce itself from its rays. And yet this is our case, beloved, who do more amorously, and flatteringly court, and woe, and solicit darkness, than ever the Heathens adored the Sun. Not to wander out of the sphere my Text hath placed me in, to show how the light of the Gospel and Christianity is neglected by us, our guilt will lie heavy enough on us, if we keep us to the light only of natural reason within us. How many sins do we daily commit, which both nature and reason abhor and loathe? How many times do we not only unman, but even uncreature ourselves? Aristotle observes, that that by which any thing is known first, 
M●t. 4.  that which doth distinguish one thing from another à priore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to be called the beginning or cause of that thing; and that the light of reason distinguishing one action from another, being the first thing that teaches me that this is good, that otherwise may from thence be termed the beginning of every reasonable action in us, and then where ever this cause or beginning is left out, and wanting, there the thing produced is not so called a positive act, or proper effect, but a defect, an abortion, or stillborn frustrate issue; and of this condition indeed is every sin in us. Every action where this Law within us is neglected, is not truly an action, but a passion, a suffering or a torment of the Creature. Thus do we not so much live and walk, which note some action, as lie entranced, asleep, nay, dead in sin; by this perverseness 'tis perpetual night with us, nay, we even die daily; our whole life is but a multiplied swoon or lethargy, in which we remain stupid, breathless, senseless, till the day of Death or Judgement with a hideous Voice affrights and rouses us, and we find ourselves awake in Hell; and so our dark Souls having a long while groped wilfully in the Sun, are at last lead to an Everlasting, inevitable darkness, whither the mercy or rays of the Sun can never pierce; where it will be no small accession to our torment, to remember and tremble at that light which before we scorned. Thus, I say, do we in a manner uncreature ourselves, and by the contempt of this Law of our Creation, even frustrate and bring to nothing our Creation itself; and this is chiefly by sins of sloth, and stupid, sluggish, unactive Vices, which, as I said, make our whole life a continued passion, never daring, or venturing, or attempting to act or do any thing in Church or Commonwealth, either toward God or our Neighbour; and of such a conditioned man, no body will be so charitable as to guests he hath any Soul, or light of reason in him, because he is so far from making use of it, unless it be such a Soul as Tully saith a Swine hath, which serves it only instead of Salt, to keep it from stinking. For 'tis Aristotle's observation, 
De anim● l. 1. c. 2.  that every one of the Elements, besides the Earth, was by some Philosopher or other defined to be the Soul. Some said the Soul was fire, some that 'twas air, some water; but never any man was so mad, as to maintain the earth to be it, because 'twas so heavy and unwieldy. So then this heavy, motionless, unactive Christian, this clod of Earth, hath, as I said, uncreatured himself, and by contemning this active reason within him, even deprived himself of his Soul. Again, how ordinary a thing is it to unman ourselves by this contempt of the directions of reason, by doing things that no man in his right mind, would ever have patience to think of? Beloved, to pass by those which we call unnatural sins, i. e. so in the highest degree, as too horrid for our nature, set down in the latter end of this Chapter, for all Christian Ears to glow and tingle at, and I had hoped for all English spirits to abhor and loathe: To pass these (I say) our whole life almost affords minutely sins which would not argue us men, but some other Creatures. There be few things we do in our age, which are proper peculiar acts of men; one man gives himself to eating and drinking, and bestows his whole care on that one faculty which they call the vegetative growing faculty; and than what difference is there betwixt him and a Tree, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Porphyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1.3. p. 44.  whose whole nature it is to feed and grow? Certainly unless he hath some better employment, he is at best but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a plantanimal, whose shape would perhaps persuade you that it hath some sense or Soul in it, but its actions betray it to be a mere plant, little better than an Artichoak or Cabbage: another goes a little higher, yet not far; doth all that his sense presents to him, suffers all that his sensitive faculties lust and rage to exercise at freedom; is as fierce as the Tiger, as lustful as the Goat, as ravenous as the Wolf, and the like; and all the Beasts of the Field, and Fowls of the air, be but several Emblems, and Hieroglyphics concurring to make up his character, carries a Wilderness about him, as many sins as the nature of a sensitive Creature is capable of: and then, who will stick to compare this man to the beasts that perish? For 'tis Theophilus his note, 
Ad A●to. l. ●. p. 95. Gen. i 25.  that the Cattle and Beasts of the Field were created the same day with man, Gen. i. 25. to note, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the brutish condition of some men, and that therefore the blessing was not bestowed on them, but reserved for the man which should have the dominion over them, Verse 26, 28. 
Verse 26, 28.  In sum, every action which reason, or Scripture, or God's spirit guides not in us, is to be called the work of some other Creature of one of these three sorts; either earthly, the work of a plant, or sensual, the work of a Brute, or thirdly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jambl. Protrept. p. 145▪  above the condition of both these, devilish.  
Thus do you see the sin of the contempt of the light of nature, which although it be dimmed in us by our corruption, yet shined so bright in the Heathen, that they were left without excuse; in the Jews, that even their own hearts accused them for their rebellions; and in us Christians, that unless we move according to its directions, we are fallen below the condition of men, almost of Creatures. 'Twere now superfluous farther to demonstrate it; our time will be better spent, if we close with some use of it; and that will prove manifold, first by way of caution, not to deify or exalt too high, or trust in this light of nature. It was once a perfect glorious rule, but is now distorted and defaced; it once was light in the Lord, almost an Angel of light, it shone as the Sun in the Firmament, in majesty and full brightness, but is now only as the Moon, pale and dim, scarce able to do us any service, unless it borrows some rays from the Son of righteousness. The fall hath done somewhat with it, I know not what to call it, either much impaired it, and diminished its light in its Essence, or else much encumbered, or oppressed it in its operations, as a Candle under a Veil, or Lantern▪ which, though it burn, and shine as truly as on a Candlestick, yet doth not so much service in enlightening the room: the Soul within us is much changed, either is not in its Essence so perfect, and active, and bright, as once it was; or else being infused in a sufficient perfection, is yet terribly overcast with a gloom and cloud of corruptions, that it can scarce find any passage to get through, and show itself in our actions; for the corruptible body presseth down the soul, etc. Wisd. ix. 15. 
Wisd. ix. 15.  And from this caution grow many lower branches, whence we may gather some fruit; as in the second place, infinitely to humble ourselves before God for the first sin of Adam, which brought this darkness on our Souls, and account it not the meanest, or slightest of our miseries, that our whole nature is defiled, and bruised, and weakened: to aggravate every circumstance and effect of that sin against thyself, which has so liberally afforded fuel to the flames of lust, of rage, and wild desire, and thereby, without God's gracious mercy, to the flames of Hell. This is a most profitable point, yet little thought on; and therefore would deserve a whole Sermon to discuss to you. 3. To observe and acknowledge the necessity of some brighter light, than this of nature can afford us, and with all the care and vigilancy of our hearts, all the means that Scripture will lend us, and at last with all the importunities and groans, and violence of our Souls, to petition and solicit, and urge Gods illuminating spirit to break out and shine on us. To undertake to interpret any ancient Author, requires, say the Grammarians, a man of deep and various knowledge, because there may be some passage or other in that Book, which will refer to every sort of learning in the World, whence 'tis observed that the old Scholiasts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were most exquisite Scholars. Thus certainly will not any ordinary skill serve turn to interpret and explain many dark sayings, which were at first written in the Book of our hearts, but are now almost past reading; only that omniscient spirit, that hath no shadow of ignorance, the Finger that first writ, must be beseeched to read and point out the riddle. We must make use of that rotten staff of nature, as far as its strength will bear, and that very gingerly too, never daring to lean, or lay our whole weight upon it, lest it either wound with its splinter, or else break under us: our help and stay, and subsistence, and trust must be in the Lord, our Eyes must wait on his enlightening spirit, and never lose a ray that falls from it. Fourthly, to clear up as much as we can, and reinliven this light within us. And that first,  
By stirring up and blowing, and so nourishing every spark we find within us. The least particle of fire left in a Coal, may by pains be improved into a flame; 'tis held possible to restore, or at least preserve for a time, any thing that is not quite departed. If thou findest but a spark of Religion in thee, which saith, A God is to be worshipped; care, and sedulity, and the breath of Prayers, may in time by this inflame the whole man into a bright fire of Zeal towards God. In brief, whatever thou dost, let not any the least atom of that fire, which thou once feelest within thee, ever go out: quench not the weakest motion, or inclination even of reason towards God, or goodness: how unpolished soever this Diamond be, yet if it do but glissen, 'tis too precious to be cast away. And then secondly,  
By removing all hindrances, or encumbrances that may any way weaken or oppress it; and these you have learned to be corrupt affections. That democracy, and crowd, and press, and common people of the Soul, raises a tumult in every street within us, that no voice of law or reason can be heard. If you will but disgorge, and purge the stomach, which hath been thus long oppressed, if you will but remove this Cloud of crudities, then will the brain be able to send some rays down to the heart, which till then are sure to be caught up by the way, anticipated, and devoured. For the naked simplicity of the Soul, 
In Top. l. 1.  the absence of all disordered passions, is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aphrodiseus, that kindly familiar good temper of the Soul, by which it is able to find out and judge of truth. In brief, if thou canst crop thy luxuriant passions, if thou canst either expel, or tame all the wild Beasts within thee, which are born to devour any thing which is weak or innocent, then will that mild voice within thee, in the cave, take heart and show itself. In the mean time this hurry of thy senses drowns that reason, and thou canst not hope to see, as long as like old Tobit, the dung, and white film doth remain upon thine Eyes. If thou canst use any means to dissolve this dung of affections, which an habit of sin hath baked within thee, the scales will fall off from thine Eyes, and the blind Tobit shall be restored to his sight. In brief, do but fortify thy reasonable Soul against all the undermining, and faction, and violence of these sensual passions, do but either depose, or put to the Sword that Atheistical Tyrant, and Usurper, as Jamblichus calls the affections, do but set reason in the Chair, and hear, and observe his dictates, and thou hast disburdened thyself of a great company of weights, and pressures: thou wilt be able to look more like a man, to hold thy head more courageously, 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, God's spirit is nigh at hand to perfect, and crown, and seal thee up to the day of redemption.  
In the next place, thou mayst see thine own guilts the clearer, call thyself 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 thyself 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 clothes, 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 worshipped that noise as an expression of a deity in the brain: and so as senselessly 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 Jupiter's 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 strait of divine authority; and having resolved ourselves 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 sum, every imagination becomes an Image, and the Artificer deifies his own handiwork, forgetting that he made it, as 'tis described in the xiii. 
Wisd. 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 virtues 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, feed and bribed the law in their hearts to hold its peace, and not recall them. But how basely have we outgone their vilest worships? How have we outstripped 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? Show me a man that hath not at some time or other fallen down and worshipped. In sum, all the lower part of the Soul, or carnal affections are but a picture of the City of Athens, Acts xvii. 16. 
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. 
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 whisper: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Philoponus, 
4 Ar. de an.  Nature only bids us feed ourselves 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 lad 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, 
Herod. l. 1.  seeing one come to kill his Father, shall by violence break the string of his tongue, that formerly hindered his Speech, and he that never spoke before, roar out an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sir, Kill not Croesus, I wonder not that the Persian held his hand: a very Barbarian would be amazed, and stopped 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 enterprise 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 thyself, 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 Rhetoric, 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 prognostic in the World. 'Tis observed in Photius, 
P. 36.9.  as a sure token that Jerusalem should be destroyed, because punishment came upon it in a chain, every link drew on another, no intermission, or discontinuance of judgements, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. A single judgement that brings no train after it, is cheaply entertained, and is therefore called not a calamity, but a visitation: but when one plague shall invade, shall supplant another, when the pestilence shall fright out the famine, and the sword pursue the pestilence, that neither may slay all, but each join in the glory of the spoil; then must the beholder acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that God is resolved to make them the Scene of his rage, not only of his wrath. Thus also in the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the estate of the Soul, some sins may be suffered to invade us, and stick as did the Amorites, to goad our sides, not destroy, but humble us. But when sins shall come like gaol-birds linked, and chained together; when our corruptions, and insolent tyrannical passions shall make us contemn the light and law of reason, and nature; when that contempt shall bring forth Idolatry, and the like, either worship of Idol-gods, or vain conceits, or imaginary delights, every lust of our base Soul; then can it not be expected, that God will have so little to do, as to take any more care of us, that he will have so much mercy as even to punish us any longer. The next voice that we can expect, is that horrible mercy of his, 
Es. i. 5.  Why should you be smitten any more? Any restraint either of chastisement, or instruction, would be scarce seen upon us; and therefore 'tis but lost labour to beat the air, or to lay stripes upon the Sea with Xerxes. The height of God's wrath in this World, is but our just reward, and that is desertion, or dereliction, and giving us over, and giving us up, which will suddenly bring us to that which our corrupt nature posts after, all vile affections.  
The issue of all is this; that those that contemn Gods ordinary restraints, God ordinarily leaves to themselves, and suffers them to run into most horrible sins. 'Tis justice that they which delight in error, should be let alone in their course, that they may see and acknowledge the error of their delight, that they which have contemned God's Voice, and natures within them, should be forsaken and left without either, ungodly, unnatural; that they which lulled their reasonable Soul into a Lethargy, for fear it should awake them, or disturb their delights, should not have life enough without it, ever to awake or rouse themselves or it; that they which have maliciously, and contemptuously put out the Sun, should for ever suffer a continued night. 'Tis Hippocr. his observation, 
De aqu. acr. & locis.  that the Africans are very libidinous: they are neither hardy nor valiant, nor laborious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lust hath so effeminated them, that they are fit for nothing, but for softness: and therefore saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there be among them beasts of all sorts of strange shapes, the heat and violence of the same lust, makes the very Beasts unnatural, the confusion of species is ordinary among them; and so almost every birth a Monster; nature is almost lost amongst them, and many Beasts may be found in afric, which never had any of their kind in the Ark; Africa semper aliquod apportat novi, whosoever hath a mind to a strange sight, there he shall have store of them. Thus is it in the Soul, if the upper, the manly part of it be overswelled with lust, it strait becomes effeminate, and enervate, hath neither strength, nor sinews, nor courage for any undertaking: and then the Beasts of the field, the lower, base, sensual faculties of the Soul, are not only lusty, but outrageous, having no keeper to govern them, they become wild: scorn any limits, or bounds of nature, do every day conceive horrid, unnatural, vile imaginations, and every season grow big, and bring forth Monsters, monstrous oaths, monstrous delights, monstrous vanities. Some new art or trick of sinning, that was never heard of before, is invented against every solemn season of our jollity; and this we carry about, and show, and brag of as a new Creature, or strange sight, and get a great deal of applause, and admiration, and perhaps some money by the employment. 'Twere too long to point out the several sorts of these vile affections, which contempt of this light, hath produced in every one of us; only let us strive, and strain, and stretch the Eyes that are left us, to examine, and observe, every degree and Symptom, and prognostic of them in ourselves, and never leave poring till we have pierced through that carnal security that blinded us, and fully humble ourselves in a sense of that desperate estate, and almost the Hell that we are fallen blindfold into. And if we are still blinded, still unable to see, or move, or relieve ourselves, let us then lay hold of the next Post or Pillar we meet with, and there fix and dwell▪ and weep, and pray, to that Omnipotent Physician of our Souls, that Restorer of reasonable Creatures, that he will by some spiritual Eye water, 
Photius p. 601.  recover us to that sense. 'Tis impossible, saith Tobias, for any one to restore us to the Image of the Father which was once on us, but him only who was the eternal Image of the Father, he only could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turn out that unreasonable blind soul within us, made up of our sins which move us, and reduce us to the dignity of reasonable creatures. He hath already by his Incarnation, delivered us from one long night, the dark gloom of our Heathen Ancestors; O that he would be born again spiritually in our Souls, to deliver us from other more Cimmerian darkness, the night, and Hell of habituate sin, wherein we grope. He once breathed on us the breath of life, to make us men; O that he would again but breath on us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His holy breath, his hallowing breath, his breath of holiness, to make us Saints. It is he that must prevent us with his Spirit, or else we run headlong into all vile affections.  
O That he would but Sanctify us; and then, the most plausible flattering sin in the World, nay, the most boisterous, impetuous lust, should not be able to tyrannize over us. In the mean time, let us remain men, till it shall please that free voice to call us into Saints. Grace is never placed but in a reasonable Creature; and is therefore said to be sent to make reason see, what by nature only it cannot, never to blemish it in what it can comprehend, as the Learned Bishop hath observed against the Jesuit. Let us make much of all the light that nature and reason will afford us, let us not suffer one precious ray to be cast away upon us, but improve it to the extent of its virtue, for the direction of our lives. And whensoever this light shall fail that it cannot guide us, or our Eyes dazzle that we cannot follow, let us pray to the Father of lights, and God of Spirits, that he will shine spiritually in our hearts, and fulfil us with his light of grace here, which may enable us to behold him, and enjoy him, and rejoice with him, and be satisfied with that eternal light of his Glory hereafter.  
Now to him that hath elected us, hath created, redeemed, etc.   

SERMON XV.  GAL. VI 15. 
But a new Creature.  
AMongst all other encumbrances, and delays in our way to Heaven, there is no one that doth so clog and trash, so disadvantage and backward us, and in fine, so cast us behind in our race; as a contentedness in a formal worship of God, an acquiescence and resting satisfied in outward performances, when men upon a confidence that they perform all that can be required of a Christian, they look no farther than the outward work, observe not what heart is under this outside, but resolve their estate is safe, they have as much interest in Heaven as any one. Such men as these the Apostle begins to character and censure in the twelfth Verse of the Chapter, As many as desire to make a fair show in the flesh, etc. They that stand only on a fair specious outside, and think all the sap and life of Religion lies in the bark, 
Verse 12.  they do this and this, these will have you circumcised, and constrain you to a many burdensome Ceremonies; measuring out Religion to you by the weight, thus much is required of you to do (as Popish Confessors set their deluded Votaries their task of Ave mary's and Pater nosters by tale) and thus you may be sure to be saved. In brief, the Apostle here shows the unprofitableness of all these, and sets up the inward sanctity and renewedness of heart against them all, as the only thing that will stand us in stead, and appear to be of any weight in the balance of the Sanctuary. If you observe all the commands, and submit yourselves to all the burden of both Law and Gospel, and bear it upon your shoulders never so valiantly; if you be content to be circumcised as Christ was; or, because he hath now abrogated that, make use of Christian liberty, and remain uncircumcised, notwithstanding all inducements to the contrary: In brief, be you outwardly never so severe a Jew or Christian; all that is nothing worth; there is but one thing most peremptorily required of you, and that you have omitted; For neither circumcision availeth any thing, neither uncircumcision, but a new Creature.  
The particle but in the front of my Text, is exclusive and restrictive, it excludes every thing in the World from pretending to avail any thing, from being believed to do us any good. For by circumcision the Church of the Jews, and by uncircumcision the whole profession of Christian Religion being understood; when he saith neither of these availeth any thing, he forcibly implies that all other means, all professions, all observances, that men think or hope to get Heaven by, are to no purpose, and that by consequence, it exactly restrains to the new creature; there it is to be had, and no where else: thus doth he slight and undervalue, and even reprobate all other ways to Heaven, that he may set the richer price, and raise a greater estimation in us of this. The substance of all the Apostles Discourse, and the groundwork of mine shall be this one Aphorism, Nothing is efficaciously available to salvation, but a renewed, regenerated heart. For the opening of which, we will examine by way of doctrine, wherein this new Creature consists, and then by way of use, the necessity of that, and unprofitableness of all other plausible pretending means; and first of the first, wherein this new creature consists.  
'Tis observable, that our state of nature and sin is in Scripture expressed ordinarily by old age, the natural sinful man, that is, all our natural affections that are born and grow up with us, are called the old man, as if since Adam's fall we were decrepit, and feeble, and aged as soon as born, 
Rom. vi. 6. Col. iii 9. Eph. iv. 22.  as a Child begotten by a man in a Consumption, never comes to the strength of a man, is always weak, and crazy, and puling, hath all the imperfections and corporal infirmities of age before he is out of his infancy. And according to this ground the whole Analogy of Scripture runs; all that is opposite to the old decrepit state, to the dotage of nature, is phrased new; The new Covenant, Mark i 27. 
Mar. i 27.  The language of believers, new tongues, Mark xuj. 17. 
Mar. xuj. 17. Joh. xiii. 34. Eph. two. 15. 2 Cor. v. 17.  A new Commandment, John xiii. 34. A new man, Ephes. two. 15. In sum, the state of grace is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all is become new, 2 Cor. v. 17. So that old and new, as it divides the Bible, the whole state of things, the World; so it doth that to which all these serve, man; every natural man which hath nothing but nature in him, is an old man, be he never so young is full of Years, even before he is able to tell them. Adam was a perfect man when he was but a minute old, and all his Children are old even in the Cradle, nay, even dead with old age, Eph. two. 5. 
Eph. two. 5. John iii 3.  And then consequently, every spiritual man which hath somewhat else in him than he received from Adam, he that is born from above, John three 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (for it may be so rendered from the original, as well as born again, as our English read it) he that is by God's spirit quickened from the old death, Ephes. two. 5. 
Eph. two. 5.  he is contrary to the former, a new man, a new creature; the old Eagle hath cast his beak and is grown young; the man, when old, has entered the second time into his mother's Womb, and is born again, all the grey hairs and wrinkles fall off from him, as the Scales from blind Tobits Eyes, and he comes forth a refined, glorious, beauteous new Creature, you would wonder to see the change. So that you find in general, that the Scripture presumes it, that there is a renovation, a casting away of the old Coat, a Youth and spring again in many men from the old age and weak Bedrid estate of nature. Now that you may conceive wherein it consists, how this new man is brought forth in us, by whom it is conceived, and in what Womb 'tis carried, I will require no more of you, than to observe and understand with me, what is meant by the ordinary phrase in our Divines, a new principle, or inward principle of life, and that you shall do briefly thus. A man's Body is naturally a sluggish, unactive, motionless, heavy thing, not able to stir or move the least animal motion, without a Soul to enliven it; without that, 'tis but a Carcase, as you see at Death, when the Soul is separated from it, it returns to be but a stock or lump of flesh; the Soul bestows all life and motion on it, and enables it to perform any work of nature. Again, the Body and Soul together considered in relation to somewhat above their power and activity, are as impotent and motionless, as before the Body without the Soul. Set a man to remove a Mountain, and he will heave perhaps to obey your command, but in event will do no more towards the displacing of it, than a stone in the street could do: but now, let an Omnipotent Power be annexed to this man, let a supernatural spirit be joined to this Soul, and then will it be able to overcome the proudest, stoutest difficulty in nature. You have heard in the Primitive Church of a grain of Faith removing Mountains, and believe me, all Miracles are not yet out-dated. The work of Regeneration, the bestowing of a spiritual Life on one dead in trespasses and sins, the making of a Carcase walk, the natural old man to spring again, and move spiritually, is as great a miracle as that. Now the Soul, in that it produces life and motion, the exercise of life in the body, is called a principle, that is, a Spring or Fountain of Life, because all comes from it; in like manner, that which moves this Soul, and enables it to do that which naturally it could not; that which gives it a new life, which before it lived not; furnisheth it with spiritual powers to quell and subdue all carnal affections, which were before too hard for it; this, I say, is called properly an inward principle; and an inward, because it is inwardly and secretly infused, doth not only outwardly assist us as an auxiliary at a dead lift, but is sown and planted in our hearts, as a Soul to the Soul, to elevate and enable it above itself, hath its seat and palace in the regenerate heart, and there exercises dominion, executes judgement, and that is commonly either by Prison or Banishment, it either fetters, or else expels all insolent rebellious lusts. Now the new principle, by which not the man, but the new man, the Christian lives, is, in a word, the spirit of God, which unites itself to the regenerate heart, so that now he is said to be a godly man, a spiritual man, from the God, from the Spirit, as before a living reasonable man, from the Soul, from the reason, that informed and ruled in him; which is noted by that distinction in Scripture betwixt the regenerate and unregenerate, expressed by a natural or animal, and a spiritual man. Those Creatures that have no Soul in them, are called naturals, having nothing but nature within to move them; others which have a Soul, animals, or living Creatures; by both which the unregenerate is signified indifferently, because the Soul which he hath, stands him in little stead, his flesh rules all, and then he is also called a carnal man, for all his Soul, he is but a lump of flesh, and therefore, whether you say he hath a Soul, and so call him an animal, or hath not a Soul, and so call him a mere natural, there is no great difference in it. But now the regenerate man which hath more than a Soul, God's spirit to enliven him, he is of another rank, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spiritual man, nay, only he properly a Christian, because he lives by Christ, He lives, yet not he, but Christ liveth 〈◊〉 him, Gal. two. 20. 
Gal. two. 20.  This being premised, that now you know what this new Creature is, he that lives and moves by a new principle, all that is behind will be clearliest presented to you by resolving these four questions; first, whence it comes; secondly, where it lodges; thirdly, when it enters; fourthly, what works it performs there.  
To the first, whence it comes, the answer is clear and punctual, John iii 3. 
Jo. iii 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from above, from whence comes every good, and especially every perfect gift, James i 17. 
James i. 17.  but this most peculiarly by a several and more excellent way than any thing else. Since Christ's Ascension, the Holy Ghost of all the persons in the Trinity, is most frequently employed in the work of descending from Heaven, and that by way of mission from the Father and the Son, according to the promise of Christ, John xv. 26. 
John xv. 26.  The comforter whom I will send from the Father. Now this spirit being present every where in its essence, is said to come to us by communication of his gifts, and so to be peculiarly resident in us, as God is in the Church, from which Analogy our Bodies are called the Temples of the Holy Ghost which is in us, 1 Cor. vi. 19. 
1 Cor. vi. 19.  God sends then his spirit into our hearts; and this, I said, by a peculiar manner, not by way of emission, as an Arrow sent out of a Bow, which loses its union which it had with the Bow, and is now fastened in the Butt or White; nor properly by way of infusion, as the Soul is in the Body, infused from God; yet so also, that it is in a manner put into our hands, and is so in the man's possession that hath it, that it is neither in any man's else, nor yet by any extraordinary tye annexed to God from whom it came: but by way of irradiation, as a beam sent from the Sun, that is in the air indeed, and that substantially, yet so as it is not separated from the Sun, nay, consists only in this, that it is united to the Sun; so that if it were possible for it to be cut off from the Sun, it would desist to be, it would illuminate no longer. So that you must conceive these beams of God's spirit at the same time in the Christians heart and in the spirit, and so uniting that spirit to the heart, as you may conceive by this proportion. I have a Javelin or Spear in my hand, if I would mischief any thing, or drive it from me, I dart it out of my hand at it, from which Gods judgements are compared to shooting and lightning, He hath bend his bow, he hath sent forth his arrows, he cast forth lightnings, Psalms xviii. 14. 
Psal. xviii. 14.  But if I like any thing that I meet with, if I would have it to me, I reach out my Spear and fasten in it, but still hold the Spear in my hand, and having pierced it, draw it to me. Thus doth God reach forth his graces to us, and as I may so say, by keeping one end in his hand, and fastening the other in us, plucks and unites us to himself; from which, regeneration is ordinarily called an union with Christ, and this union by a strong able band, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Euseb. his phrase, which no man can cut asunder. 'Tis impossible to divide or cut a spirit; and this Bond is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spiritual one; and that made St. Paul so confident, That no creature should ever separate him, Rom. viij. 39. 
Rom. viij. 39.  And this God does by way of emanation, as a Loadstone sending out its effluvia or magnetic atoms, draws the Iron to itself, which never stays till it be united. Thus do you see from whence this principle comes to me, and in what manner, from God's spirit by this means uniting me to himself.  
To the second question, where it lodges, my answer is, in the heart of man, in the whole soul; not in the understanding, not in the will, (a distinction of faculties invented by Philosophers, to puzzle and perplex Divines, and put them to needless shifts) but, I say, in the whole Soul, ruling and guiding it in all its actions, enabling it to understand and will spiritually; conceived, I say, and born in the Soul, but nursed, and fed, and increased into a perfect stature by the outward Organs and actions of the body, for by them it begins to express and show itself in the World, by them the habit is exerted and made perfect, the Seed shot up into an Ear, the Spring improved to Autumn, when the tongue discourses, the hands act, the feet run the way of God's commandments. So, I say, the Soul is the Mother, and the operations of Soul and Body the Nurse of this Spirit in us; and then, who can hold in his spirit without stifling, from breaking out into that joyful acclamation, 
Luke xi. 27.  Blessed is the womb that bears this incarnate spirit, and the paps that give him suck! Now this inward principle, this grace of regeneration, though it be seated in the whole Soul, as it is an habit, yet as it is an operative habit, producing, or rather enabling the man to produce several gracious works, so it is peculiarly in every part, and accordingly receives divers names, according to several exercises of its power in those several parts. As the Soul of man sees in the Eye, hears in the Ear, understands in the Brain, chooses and desires in the heart, and being but one Soul, yet works in every room, every shop of the Body, in a several trade, as it were, and is accordingly called a seeing, a hearing, a willing or understanding Soul: thus doth the habit of grace seated in the whole, express and evidence itself peculiarly in every act of it, and is called by as several names, as the reasonable Soul hath distinct acts, or objects. In the understanding, 'tis first, spiritual wisdom, and discretion in holy things; opposite to which, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. i. 28. 
Rom. i 28.  an unapproving, as well as unapproved or reprobate mind, and frequently in Scripture, spiritual blindness. Then as a branch of this, it is belief or assent to the truth of the promises, and the like. In the practical judgement, 'tis spiritual prudence, in ordering all our holy knowledge to holy practice: In the will, 'tis a regular choice of whatsoever may prove available to Salvation, a holy love of the end, and embracing of the means with courage and zeal. Lastly, in the outward man, 'tis an ordering of all our actions to a blessed conformity with a sanctified Soul. In brief, 'tis one principle within us, doth every thing that is holy, believes, reputes, hopes, loves, obeys, and what not? And consequently, is effectually in every part of Body and Soul, sanctifying it to work spiritually, as an holy instrument of a divine invisible cause, that is, the Holy Ghost that is in us and throughout us.  
For the third question, when this new principle enters; first, you are to know, that 
* it comes▪  comes into the heart in a threefold condition; first, as an harbinger; secondly, as a private secret guest; thirdly, as an inhabitant, or Housekeeper. As 'tis an harbinger, so it comes to fit and prepare us for itself; trims up, and sweeps, and sweetens the Soul, that it may be readier to entertain him when he comes to reside; and that he doth (as the ancient gladiators had their arma praelusoria) by skirmishing with our corruptions, before he comes to give them a Pitch-Battel; he brandishes a flaming Sword about our Ears, and as by a flash of lightning, gives us a sense of a dismal hideous state; and so somewhat restrains us from excess and fury; first, by a momentany remorse, then by a more lasting, yet not purifying flame, the Spirit of bondage. In sum, every check of Conscience, every sigh for sin, every fear of judgement, every desire of grace, every motion or inclination toward spiritual good, be it never so shortwinded, is praeludium spiritus, a kind of John Baptist to Christ, something that God sent before to prepare the ways of the Lord. And thus the spirit comes very often; in every affliction, every disease, (which is part of God's Discipline, to keep us in some order,) in brief, at every Sermon that works upon us at the hearing: then I say, the lightning flashes in our Eyes, we have a glimpse of his spirit, but cannot come to a full sight of it: and thus he appears to many, whom he will never dwell with. Unhappy men, that they cannot lay hold on him, when he comes so near them! and yet somewhat more happy, than they that never came within ken of him; stopped their Ears when he spoke to them even at this distance. Every man in the Christian Church, hath frequently in his life, a power to partake of God's ordinary preparing graces: and 'tis some degree of obedience, though no work of regeneration, to make good use of them; and if he, without the Inhabitant of the spirit, cannot make such use as he should, yet to make the best he can: and thus I say, the spirit appears to the unregenerate, almost every day of our lives. 2. When this spirit comes a guest to lodge with us, then is he said to enter; but till by actions and frequent obliging works, he makes himself known to his Neighbours, as long as he keeps his Chamber, till he declare himself to be there, so long he remains a private secret guest: and that's called the introduction of the form, that makes a man to be truly regenerate, when the Seed is sown in his heart, when the habit is infused, and that is done sometimes discernibly, sometimes not discernibly, but seldom, as when Saul was called in the midst of his madness, Acts ix. 
Acts ix.  he was certainly able to tell a man the very minute of his Change, of his being made a new Creature. Thus they which have long lived in an enormous Antichristian course, do many times find themselves strucken on a sudden, and are able to date their regeneration, and tell you punctually how old they are in the spirit. Yet because there be many preparations to this spirit, which are not this spirit; many presumptions in our heart's false-grounded, many tremble and jealousies in those that have it, great affinity between Faith natural and spiritual: seeing 'tis a spirit that thus enters, and not as it did light on the Disciples in a bodily shape, 'tis not an easy matter for any one to define the time of his conversion. Some may guests somewhat nearer than others, as remembering a sensible change in themselves; but in a word, the surest discerning of it, is in its working, not at its entering. I may know, that now I have the spirit, better than at what time I came to it. Vndiscernibly God's supernatural agency interposes sometimes in the Mother's Womb, as in John Baptist springing in Elizabeth at mary's salutation, Luke i 41. 
Luke i 41. Jer. 1.5. Isa. xlix. 5.  and perhaps in Jeremy, Jer. i. 5. Before thou camest out of the womb, I sanctified thee, and in Isaiah, Isa. xlix. 5. The Lord that form me from the womb to be his servant. But this divine address attends most ordinarily till the time of our Baptism, when the spirit accompanying the outward sign, infuses itself into their hearts, and there seats and plants itself, and grows up with the reasonable Soul, keeping even their most luxuriant years within bounds; and as they come to an use of their reason, to a more and more multiplying this habit of grace into holy spiritual acts of Faith and Obedience: from which 'tis ordinarily said, that Infants baptised have habitual Faith, as they may be also said to have habitual repentance, and the habits of all other graces, because they have the root and seed of those beauteous healthful Flowers, which will actually flourish then, when they come to years. And this, I say, is so frequent to be performed at Baptism, that ordinarily 'tis not wrought without that means, and in those means we may expect it, as our Church doth in our Liturgy, where she presumes at every Baptism that it hath pleased God to regenerate the infant by his holy Spirit. And this may prove a solemn piece of comfort to some, who suspect their state more than they need; and think 'tis impossible that they should be in a regenerate condition, because they have not as yet found any such notable change in themselves, as they see and observe in others. These men may as well be jealous they are not men, because they cannot remember when their Soul came to them: if they can find the effects of spiritual life in themselves, let them call it what they will, a religious Education, or a custom of well doing, or an unacquaintedness with sin; let them comfort themselves in their estate, and be thankful to God who visited them thus betimes; let it never trouble them that they were not once as bad as other men, but rather acknowledge God's mercy, who hath prevented such a change, and by uniting them to him in the Cradle, hath educated, and nursed them up in familiarity with the Spirit.  
Lastly, The spirit sometimes enters into our hearts upon occasional emergencies, the sense of God's judgements on ourselves or others, the reflection on his mercies, the reading good books, falling into virtuous acquaintance, but most eminently at, and with the preaching of the Word: and this, by degrees, as it seems to us; but indeed, at some one especial season or other, which yet perhaps we are not able to discern; and here indeed are we ordinarily to expect this guest, if we have not yet found him: here doth it love to be cherished, and refreshed, and warmed within us, if we have it, for even it is the power of God unto salvation, Rom. i. 16. 
Rom. i 16.  The third condition in which this spirit comes into our hearts, 
Epist. 105. ad Xystum.  is as an inhabitant, or Housekeeper. The spirit, saith Austin, first is in us, then dwells in us: before it dwells, it helps us to believe: when it dwells, it helps, and perfects, and improves our faith, and accomplishes it with all other concomitant graces. So I say here, the Spirit is then said to inhabit, and keep House in us, not as soon as it is entertained and received; but when it breaks forth into acts, and declares itself before all men, When men see our good works, and glorify our Father, Matth. v. 16. 
Mat. v. 16.  Before, we were said to live in the spirit, now to walk, as you shall see the phrases used distinctly, Gal. v. 25. 
Gal. v. 25.  To walk, that is to go about conspicuously in the sight of all men, breaking forth into works, (as the Sun after the dispersions of a mist or Cloud) whereby all men see and acknowledge his Faith and Obedience, 
Eph. v. 13.  and find their own evil ways reprehended, and made manifest by his good, as is noted in 13. verse, All things that are reproved, are made manifest by the light. Semblable to which is that of the Atheists repining at the godly man, Wisd. two. 14. 
Wisd. two. 14.  He is made to reprove our thoughts. Thus is the third Quaere resolved also, when this inward principle enters. 1. It comes as an Harbinger, in every outward restraint by which God keeps us from sinning. 2. It enters as a guest, in some season or other, once for all; In the Womb, at Baptism, at some Sermon, sometimes at a notable tempest, shaking and stirring us violently, ordinarily and for the most part, not to be discerned by us: and lastly, it comes and dwells with us, and shows itself in its works; yet that, not at any set time after his Entrance, not constantly without ever covering his Face, but when and as often as it pleases, and the flesh resisteth not.  
To the last Quaere, What works it performs, the answer shall be brief; every thing that may be called spiritual, Faith, Repentance, Charity, Hope, Self-denial, and the rest: but these not promiscuously, or in an heap altogether, but by a wise dispensation, in time and by degrees. The Soul being enabled by this inward principle, is equally disposed to the producing of all these, and as occasions do occur, doth actually perform and produce them; so that in my conceit, that question concerning the priority of Repentance, or Faith, is not either of such moment, or difficulty, as is by some Disputers pretended. The Seeds of them both are at one time planted in the Soul: and then, there is no Faith in any Subject, but there is Repentance also; nor Repentance without Faith. So that where it is said, Without Faith 'tis impossible to please God in any thing else, 'tis true; but argues no necessary precedence of it before other graces: for the habits of them all are of the same age in us; and then also will it be as true, that without Repentance, or without Love, Faith itself cannot please God: for if it be truly acceptable ●aith, there is both Repentance and Love in the same Womb to keep it Company. Thus are we wont to say, that only Faith justifieth, but not Faith alone: and the reason these promises in Scripture are made sometimes to one grace precisely, sometimes to another, is, because they are all at once rooted in the man, and in their habits chained together inseparably. Faith saves every man that hath it; and yet, the believing'st man under Heaven, shall not be saved without Charity. Charity hides a multitude of sins; and yet the charitablest man in the World, shall never have his score crossed, without Repentance. A Catalogue of these fruits of the spirit you may at your leisure make up to yourselves for your trial, out of the fifth to the Gal. from the 22. verse, 
Gal. v. 22.  and 1 Peter i 5. 
1 Pet. i 5.  All these graces together, though some belonging to one, some to another faculty of the Soul, are yet all at once conceived in it, at once begin their life in the heart, though one be perhaps sooner ready to walk abroad, and show itself in the World than another. As in the 2 of Kings iv. 34. 
2 Kings iv. 34.  Elisha went up on the bed and lay on the child, and put his mouth on his mouth, and eyes upon his eyes, and hands upon his hands, and stretched himself upon the child, and the flesh of the child waxed warm, and verse 35. 
Ver. 35.  the Child sneezed seven times, and opened his eyes. Thus I say, doth the spirit apply itself unto the Soul, and measure itself out to every part of it; and then the spiritual life comes at once into the Soul (as motion beginning in the centre, diffuses itself equally through the whole sphere, and affecteth every part of the Circumference) and the flesh of the child waxed warm; where the flesh indefinitely signifieth every part of it together, and in the spiritual sense the whole Soul; and this is when the inward principle, when the habit enters. Then for acts of life, one perhaps shows itself before another, as the Child first sneezed seven times, a violent disburthening itself of some troublesome humours that tickle in the head; to which may be answerable our spiritual clearing and purging ourselves by Self-denial, the laying aside every weight, Heb. xii. 1. 
Heb. xii. 1.  then opened his eyes, which in our spiritual Creature, is spiritual illumination, or the eye of Faith; these I say, may first show themselves as acts, and yet sometimes others before them, yet all alike in the habit, all of one standing, one Conception, one plantation in the heart: though indeed ordinarily, (like Esau and Jacob) the rougher come out first. We begin our spiritual life in Repentance and contrition, and with many harsh twinges of the spirit; and then comes Faith like Jacob at the Heels, smooth and soft, applying all the cordial promises to our penitent Souls. In brief, if any judgement be to be made, which of these graces is first in the regenerate man, and which rules in chief; I conceive Self-denial and Faith to be there first, and most eminent, according to that notable place, Matth. xuj. 24. 
Math. xuj. 24.  where Christ seems to set down the order of graces in true Disciples. Let him deny himself, and take up his Cross, that is, forgo all his carnal delights, and embrace all manner of punishments and miseries, prepare himself even to go and be Crucified, and then follow me; that is, by a lively Faith believe in Christ, and prise him before all the World besides: and indeed in effect these two are but one, though they appear to us in several shapes: for Faith is nothing without Self-denial, it cannot work till our carnal affections be subjected to it. Believe, a man may, and have flesh and fleshly lust in him; but unless Faith have the pre-eminence, Faith is no Faith. The man may be divided betwixt the law of his members, and the law of his mind; so many degrees of flesh, so many of spirit: but if there be constantly but an even balance, or more of flesh than spirit, if three degrees of spirit, and five of flesh, then can there not be said to be any true Self-denial, and consequently any Faith, no more than that can be said to be hot, which hath more degrees of cold, than heat in it. In brief, 'tis a good measure of Self-denial that sets his Faith in his Throne, and when by it Faith hath conquered, though not without continual resistance, when it hath once got the upper hand, then is the man said to be regenerate; whereupon it is, that the regenerate state is called the life of Faith. Faith is become a principle of the greatest power and activity in the Soul. 
Gal. two. 20.  And so much for these four Queries; from which I conceive every thing that is material, and directly pertinent to instruct you, and open the estate of a new Creature, may be resolved. And for other niceties, how far we may prepare ourselves, how cooperate and join issue with the spirit, whether it work irresistibly by way of physical influence, or moral persuasion, whether being once had, it may totally or finally be lost again, and the like; these I say, if they are fit for any, I am resolved are not necessary for a Country Auditory to be instructed in. 'Twill be more for your profit to have your hearts raised, than your brains puffed up; to have your spirits and souls inwardly affected to an earnest desire and longing after it, which will perhaps be somewhat performed, if we proceed to show you the necessity of it, and unavailableness of all things else, and that by way of use and application.  
And for the necessity of renewedness of heart, to demonstrate that, I will only crave of you to grant me, that the performance of any one duty towards God is necessary, and then it will prove itself; for it is certain no duty to God can be performed without it. For 'tis not a fair outside, a slight performance, a bare work done, that is accepted by God: if it were, Cain would deserve as much thanks for his Sacrifice as his Brother Abel; for in the outside of them there was no difference, unless perhaps on Cain's side, that he was forwardest in the duty, and offered first, Gen. iv. 3. 
Gen. iv. 3.  But it is the inside of the action, the marrow and bowels of it, that God judges by. If a sum in gross, or a bag sealed up, would pass for payment in God's audit; every man would come and make his accounts duly enough with him: and what he wanted in gold for his payment, should be made up in Counters. But God goes more exactly to work, when he comes to call thee to an account of thy Stewardship: he is a God of thoughts, and a searcher of the hearts and reins, and 'twill then be a harder business to be found just when he examines, or clear when he will judge. The least spot and blemish in the Face of it, the least maim or imperfection in the Offering, the least negligence or coldness in the performance, nay the least corruption in the heart of him that doth it, hath utterly spoiled the Sacrifice. Be the bulk and skin of the work never so large and beautiful to the Eye, if it come not from a sanctified, renewed, gracious heart, it will find no acceptance, but that in the Prophet, Who hath required it at your hands? This is not it that God is taken with, 
Isa.  or such as he commanded, it may pass for a compliment, or a work of course, but never be valued as a duty or real service. Resolve thyself to dwell no where but in the Church, and there (like Simeon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Euseb.) plant thyself continually in a Pillar, with thy Eyes, and words, fixed, and shot up perpetually towards Heaven. If there be not a spirit within thee, to give light to the Eyes, to add sighs and groans to the Voice, all this that thou hast done is nothing but as a blind man's pretensions to sight, and a dumb man's claim to Speech; and so in like manner in all our duties which the World and carnal men se● a price on. And the reason is, because every spiritual seeming work done by a natural man, is not truly so: 'tis nothing less than that which it is said to be; his Prayers are not Prayers, Lip-labour perhaps, but not devotion; his serving of God is formality, not obedience; his hope of Heaven, not a hope but a fancy. If God, or Satan, a Judge, or a Tempter, should come to reason with him about it, he would soon be worsted, never be able to maintain his title to it.  
In brief, the fairest part of a natural man, that which is lest counterfeit, his desire and good affections to spiritual things (which we call favourably natural desires of spiritual obedience,) these I say, are but false desires, false affections. 1. They have no solidity or permanency in the will, only fluid and transitory, some slight sudden wishes, tempests and storms of a troubled mind, soon blown over: the least temptation will be sure to do it. They are like those wavering Prayers without any stay of Faith, Jam. i. 6. 
Jam. i. 6.  like a wave of the Sea driven by the wind and tossed. 2. That being which they have, is counterfeit, they are not that which they are taken for. We are wont to say, that acts are distinguished by their objects, he sees truly which judges the thing to be that that it is: 'tis true indeed, that another man sees, he that takes blue for green, but he does not see truly: so also he only willeth a good thing, that wills that in it, which is truly good. Now the natural man, when he is said to choose spiritual things, as Heaven, happiness, and the like, he desires not a spiritual but a carnal thing: in desiring Heaven, he desires somewhat that would free him from misery in happiness, a natural or moral good, that would be acceptable to any Creature under Heaven: and so a Turk will desire Paradise, and that very impatiently, in hope that he shall have his fill of lust there. Generally you may mark, that in such desires of spiritual things, 'tis some carnality that moves unregenerate men; somewhat it is, that may please the flesh; and then, 'tis not the spiritual but the carnal part of it, that is their object which they woe, and make love to: which you may judge of by this, that they are frequent and importunate in their wishes for glory, seldom or never for grace (though that also may be wished for carnally, to make us more renowned and better esteemed in the World.) For the most part, I say, they desire glory, for that will make them happy, and out of danger of Worldly misfortunes; remission of sins, for these lie heavy on their Consciencies, and give them many a twinge that they would fain be eased of: but seldom petition for grace, as if holiness without other conveniencies or gains, were not worth the having. And this arises from hence, that our love of Christ grows by sending out and fastening our affections on him as an object fittest for our turns, that will advantage us most; but not by receiving in, his Image and shape into our Souls: this indeed would make us not only love, but imitate him, and having once tasted, long after him: this would sanctify our Souls, whereas the other doth but only satisfy our greedy affections.  
By what hath been said, 'tis plain enough (though it might be much more amplified) that grace is of absolute necessity to performance of any holy work acceptable to God: that without it, whatsoever is done in spiritual matters, is carnal, not indeed spiritual, but equivocally and absurdly so called. The natural man's desires of Heaven, are not desires of Heaven: his Faith, no Faith: his believing of the Scripture, infidelity; because he doth not apply them particularly to himself to obey them. In sum, when he prays, hopes, or gives alms, he does somewhat indeed, and 'tis well done of him: but he doth not truly either prey, or hope, or give alms, there is some carnality in them that hath poisoned them, and quite altered the complexion, the constitution, and inward qualities of the work. And then indeed how impatient should every Christian be of this Coloquintida within him? 
2 Kings.  There's mors in ollâ, as the Prophet once spoke, that's Death in the pot, that so infects and kills every thing that comes out of it. How should we abhor, and loath, and detest this old leaven that so besowres all our actions; this Heathenism of unregenerate carnal nature, which makes our best works so Unchristian? To insist longer upon this, were but to increase your thirst, not to satisfy it: to make you sensible of that marasmus and desperate drought that hath gone over your Souls, but not to help you to any waters for the cure: that shall come next, as the last work of this exercise to be performed, in a word.  
Having learned what this new creature is, and how absolutely necessary to a Christian; O let us not defer one minute longer to examine our estates, whether we are yet renewed or no, and by the acts which we daily perform, observe whether the sanctifying habit be as yet infused into our Souls. If the grounds of our best duties, that which moves us in our holiest actions, be found upon search to be but carnal; if a careful religious Education, custom of the place which we live in, fear of humane Laws, nay perhaps a good soft tender disposition, and the like, be the things that make thee love God, and perform holy duties, and not any inward principle of sanctity within thee: I counsel thee to think better of thine estate, and consider whether the like motives, had it so happened that thou hadst been born and brought up in Turkey, might not have made thee worship Mahumet. I would be sorry to be rigid; I fear thou wilt find they might: well then, a new course must be taken, all thy former heathen, carnal, or at best good moral life, all thy formal performances, the best of thy natural desires must be content to be ranked here with circumcision and uncircumcision, availing nothing; there is no trust, or confidence to be placed on these Egyptian staves of reed, Es. xxxvi. 6. And then, if thou wilt not live heartless for ever, if ever thou meanest to move or walk, or do any thing, you must to that Creator of Spirits and Lover of Souls, and never leave soliciting, till he hath breathed another breath into your nostrils, another Soul into your Soul: you must lay yourself at his feet, and with all the violence and Rhetoric, and humility, that these wants will prompt thee too, [and] woe, and importune the Holy spirit to overshadow thee, to conceive all holy graces spiritually in thee: and if thou canst not suddenly receive a gracious answer, that the Holy Ghost will come in unto thee, and lodge with thee this Night; yet learn so much patience from thy Beggarly estate, as not to challenge him at thy own times, but comfortably to wait his leisure. There is employment enough for thee in the while, to prepare the room against his coming, to make use of all his common graces, to cleanse and reform thy foul corruptions, that when the spirit comes, it may find thee swept and garnished. All the outward means which God hath afforded thee, he commands thee to make use of, and will require it at thy hands in the best measure, even before thou art regenerate; though thou sin in all thy unregenerate performances, for want of inward sanctity, yet 'tis better to have obeyed imperfectly, than not at all: the first is weakness, the other desperate presumption; the first, material partial obedience, the second, total disobedience. Yet whilst thou art preparing, give not over praying; they are acts very compatible; thou mayst do them both together. Whilst thou art a fortifying these little Kingdoms within thee, send these Ambassadors abroad for help, that thou mayst be capable of it when it comes. But above all things be circumspect, watch and observe the spirit, and be perpetually ready to receive its blasts; let it never have breathed on thee in vain; let thine Ear be for ever open to its whisper: if it should pass by thee either not heard, or not understood, 'twere a loss that all the treasures upon Earth could not repair, and for the most part you know, it comes not in the thunder. Christ seldom speaks so loud now adays as he did to Saul, Acts ix. 'tis in a soft still voice, and I will not promise you, that men that dwell in a mill, that are perpetually engaged in Worldly loud employments, or that men asleep, shall ever come to hear of it. The sum of all my Exhortation is, after Examination, to cleanse, and pray, and watch; carefully to cleanse thyself, incessantly to pray, and diligently to watch for the Sun of Righteousness, when he shall begin to dawn, and rise, and shine in thy heart by grace. And do thou, O Holy Lord, work this whole work in us, prepare us by thy outward, perfect us by thy inward graces: awaken us out of the darkness of death, and plant a new Seed of holy light and life in us: infuse into our Heathen hearts a Christian habit of sanctity, that we may perform all spiritual duties of holiness; that we may glorify thee here by thy Spirit, and be glorified with thee by thy Christ hereafter.  
Now to him that hath elected us, hath, etc.   

SERMON XVI.  2 PET. III. 3. 
Scoffers walking after their own Lusts.  
THAT we may take our rise luckily, and set out with the best advantage, that we may make our Preface to clear our passage to our future Discourse, and so spend no part of our precious time unprofitably, we will by way of introduction examine what is here meant, 1. By Scoffers, 2. By walking after their own lusts. And first, Scoffers here, do not signify those whom confidence joined to a good natural wit, hath taught to 
* gibe.  give and play upon every man they meet with, which in a moderate use is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, facetiousness, in an immoderate, scurrility. But Scoffers here, are of a more special stamp, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  those who deal out their scoffs only on God and Religion. The word in the Original signifies to mock, to abuse, and that either in words, and then 'tis rendered scoffing, or in our actions, when we promise any man to perform a business, and then deceive his expectation, and then 'tis rendered deluding. So Matth. two. 16. 
Mat. two. 16.  when Herod saw he was mocked, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he was deluded by the magicians. So that in the first primitive sense, Scoffers must signify those who either laugh at God, or else delude him in not performing what he expects, and they by their profession promised. In the secondary notion, to scoff, is by way of argument to oppose any truth contumeliously or bitterly, as Solomon begins his Discourse of the Atheists scoffs, Wisd. two. 1. 
Wisd. two. 1.  The ungodly said reasoning with themselves; and these are said to set their mouth against Heaven, managing disputes, which have both sting and poison in them; the first to wound and overthrow the truth spoken of, the other to infect the Auditors with a contrary opinion. And these rational scoffs, for which Socrates anciently was very famous, are ordinarily in form of question, as in the Psalmist often, Where is now their God? i. e. Certainly if they had a God, he would be seen at time of need, he would now show himself in their distress. In which they do not only laugh at the Israelites, for being such Fools as to worship him that will not relieve them, but implicitly argue, that indeed there is no such God as they pretend to worship. And just in this manner were the Scoffers in my Text, who did not only laugh, but argue, saying, Where is the promise of his coming? Verse 4. 
Verse 4.  persuading themselves, and labouring to prove to others, that what is spoken of Christ's second coming to Judgement, was but a mere Dream, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Bugbear, or Fable, to keep men in awe, and therefore laugh at it, as the Athenians did at the resurrection, Acts xvii. 32. and when they heard of the resurrection of the dead, some mocked, etc. i. e. disputed sarcastically and contumeliously against it, that certainly there was no such matter. And thus also is the same word used of those which joined their reason and malice to disprove Christ's Omnipotence, Mat. xxvii. 42. where they reviled and mocked him, saying, He saved others, himself he cannot save. In which speech the bitterest part of the scoff, was the reason there used, plausible enough amongst ignorant Jews, that surely if he had any power, he would make use of it for himself.  
Thirdly, To scoff is sometimes without words or actions to show a contempt or neglect of any body. So Herod's mocking of Christ, is set as an expression that he did not think him worthy talking with, Luke xxiii. 11. He set him at nought, and mocked him, and sent him back to Pilate, he would not vouchsafe to take notice of him, nor to be troubled with the Examination of so poor contemptible a fellow. 
Rhet. 1.2.  And so in Aristotle, not to know a man's name, not to have taken so much notice of him, as to remember what to call him, is reckoned the greatest neglect, the unkindest scoff in the World, and is ordinarily taken very tenderly by any one who hath deserved any thing at our hands. So that in brief (to gather up what we have hitherto scattered) the Scoffers here meant, are those, who promising themselves to God's service, do delude him when he looks to find them amongst his Servants, i. e. remain errand Atheists under a Christian profession, who by letting loose either their wits to profane jests, or their reason to Heathenish conceits and dispute, or their actions to all manner of disobedience, demonstrate that indeed they care not for God, they scarce remember his name, Neither is he in all their thoughts, Psalms x. 4. 
Psalm. x. 4.   
In the next place, walking after their own lusts, is giving themselves liberty to follow all the directions of corrupt polluted nature, in entertaining all conceits and practices which the pride of their understandings and rankness of their affections shall propose to them in opposition to God. And this without any reluctancy or twinge of conscience, walking on as securely and confidently, as if it were indeed the right highway.  
So that now you have seen the outside of the Text, and looked it over in the gross, 'tis time to survey it more particularly in its parts; and those are two: 1. The sin of Atheism, and the subjects in which it shows itself, There shall come in the last days Scoffers. 2. The motive and impellent to this sin, a liberty which men give themselves, to walk after their own lusts.  
And first, of Atheism, and the subjects in whom it shows itself, In the, etc. Where you may note, that the words being in form of a prophecy, do note a sort of people which were to come in respect of St. Peter, who writes it. And though in its first aspect it refers to the period of the Jewish Nation, and destruction of Jerusalem; takes in the parallel state of things under the last Age, and dotage, and declination of the Word. Accordingly we see at the 24. of St. Matthew, the Prophecy of both, as it were interwoven and twisted into each other; so that what St. Peter saith shall be, we may justly suspect is fulfilled amongst us, his future being now turned into a present, his prophecy into a story. In the Apostles times, when Christianity was in the Cradle, and wanted years and strength to move, and show itself in the World, there were but very few that would acknowledge it, many Sects of Philosophers, who peremptorily resolved themselves against this profession, joined issue with the Apostles in assiduous disputation, as we may find in the seventeenth of the Acts. Amongst those, the Epicureans did plainly deny that there was any God that governed the World, and laughed at any proof that Moses and the Prophets could afford for their conviction. And here a man might think that his Prophecy was fulfilled in his own days, and that he needed not to look beyond that present Age for store of Scoffers. Yet so it is, that the infidelity which he foresaw should in those last Ages reign confidently in the World, was represented to him in a larger size and uglier shape, than that of the present Philosophers. The Epicurean unbelief seemed nothing to him, being compared to this Christian Atheism, where men under the Vizard of Religion, and profession of Piety, are in heart arrant Heathens, and in their fairest Carriages, do indeed but scoff, and delude, and abuse the very God they worship. Whence the note is, that the profession of Christianity is mixed with an infinite deal of Atheism, and that in some degree above the Heathenism of the perversest Philosophers. There were in St. Peter's time Epicureans, and all Sects of Scoffers at Christianity; and yet the Scoffers indeed, the highest degree of Atheism was but yet a heaving; it would not rise and show itself till the last days.  
'Tis worth observing what variety of stratagems the Devil hath always had, to keep us in defiance with God, and to nourish in us that hostility and enmity against Heaven, which is so deep and predominant in himself. He first set them a work to rebel and fortify themselves against God, and make themselves by building of a Tower, so impregnable, that God himself could not be able to disperse them. Gen. xi. 4. Afterwards, when by the punishment and defeating of that design, the World was sufficiently instructed, that no arm of flesh, no bodily strength could make resistance against Heaven; when the body could hold out in rebellion no longer, he than instructs the inward man, the Soul to make its approaches, and challenge Heaven. Now the Soul of man consisting of two faculties, the Understanding and the Will, he first deals with the Understanding, and sets that up against God in many monstrous fashions; first, in deluding it to all manner of Idolatrous worship, in making it adore the Sun, the Moon, and the whole Host of Heaven, which was a more generous kind of Idolatry. Afterwards, in making them worship Dogs and Cats, Onions and Garlic, for so did the Egyptians; and this was a more sottish stupid affection; a man would wonder how the Devil could make them such Fools. Afterward he wrought still upon their understanding, in making them (under pretence of two laudable qualities, admiration and gratitude, admiration of any kind of virtue, and gratitude for any good turn) to deify and worship as gods, any men which had ever done, either their Nation, or private persons, any important good or favour: So that every Heros or noble, famous man, as soon as he was dead was worshipped. 'Twere long to show you the variety of shifts in this kind, which the Devil used to bring in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gentiles, i. e. their worshipping of many gods. In brief, this plot lasted thus, till Christianity came into the World, and turned it out of Doors, and at Christ's Resurrection all the gods of the Heathen expired. However, the Devil still stuck close to that faculty of the Soul, which he had been so long acquainted with, I mean the understanding, and seeing through the whole World almost, the Doctrine of Christ had so possessed men, that he could not hope to bring in his Heathen gods again, he therefore hath one design more on the understanding: seeing 'tis resolved to believe Christ in spite of Heathenism; he than puzzles it with many doubts about this very Christ it is so possessed with. He raises up in the first Ages of the Church, variety of Heresies concerning the union of his natures, equality of his person with the Father, and the like: and rung as many changes in men's opinions, as the matter of Faith was capable of. There was no truth almost in Christianity, but had its Heretic to contradict and damn it. Now since at last, reason and truth, and the power of Scripture having outlived in a good degree, fundamental error in opinion, hath almost expulsed the Devil out of the head, or upper part of the Soul, the Understanding; his last plot is on the heel, i. e. the Will and Affections; and that he hath bruised terribly, according to that Prophecy, Gen. iii 15. 
Gen. iii 15.  He deals mainly on our manners, and strives to make them, if it be possible, sinful beyond capability of mercy. And this design hath thrived with him wonderfully: he hath wrought more opposition against God, more heresy against Christ in our lives, than ever he was able to do in our doctrine. In a Kingdom, where the custom of the Country and Education hath planted purity of Faith in the Understanding, he there labours to supplant and eradicate Charity and devotion in the will; and crucifies Christ more confidently in our corrupt Heathenish practices, than ever the Jews did in their incredulity. And on this Plot he hath stuck close, and insisted a long while, it being the last and most dangerous stratagem that the policy of Hell can furnish him with, to corrupt, and curse, and make abominable a sincere belief by an Atheistical conversation. And this doth prove in general, that 'tis the Devil's aim, and from thence probably the Christians Curse, to have more hostility against God in our Wills, and so to be more horrible Atheists, than ever the Heathens had in their Understandings. Now that we may the more distinctly discover the Christian Atheist, who is very Orthodox in his opinion, very heretical in his practice; we will observe how every part of his Life, every piece of his Conversation doth directly contradict his Doctrine, and pluck down, and deface the very Fabric of Godliness, expunge those very notions of Piety, which reason and Scripture hath erected in the Soul. And first,  
He is in his knowledge sufficiently Catechised in the knowledge of Scripture, and is confident that all its dictates are to be believed, and commands practised. But if you look to find this assent confirmed by his practice, and expressed in his carriage, you are much mistaken in the business. Is he such a Fool as to order his life according to the rigour of them? No, no doubt, 'tis not one man's work to believe the Scripture, and obey it. Suppose I should tell you, that there are but a few of you that read Scripture to that purpose, that observe any Edict of Piety or Virtue, only because the Scripture hath commanded it. There be many restraints that keep unregenerate men from sinning, a good disposition, religious education, common custom of the place or times where we live, humane laws, and the like; and each or all of these may curb our forwardness, and keep us in some order. But who is there amongst us, that being tempted with a fair, lovely, amiable Vice, which he may commit without any regret of his good nature, scandal to his former Carriages, fear or danger of punishment, either future or present, or any other inconvenience; Who is there, I say, that from the mere awe and respect that he bears to Scripture, retires and calls himself off from that sin which he had otherwise fallen into? If I should see all manner of conveniences to sin in one scale, and the bare authority of the Scriptures in the other, quite outweighing all them with its heaviness, I should then hope that our hearts were Catechised as well as our brains in the acknowledgement of this truth, that Scripture is to be believed and obeyed. But I much fear me, if I should make an enquiry in every one of our hearts here single, the greatest part of the Jury would bring in an evidence of guilt, that in any our most entire obediences, some other respect casts the Scales: and this is one piece of direct Atheism, that though our Understandings affirm, yet our Will and Affections deny that Scripture is for its own sake to be obeyed.  
Secondly, Our brains are well enough advised in the truth of the Doctrine of God's Essence and Attributes, our Understandings have a distinct conceit of awe and reverence, to answer every notion we have of God; and yet here also our conversation hath its postures of defiance, its scoffs and arts of reviling, as it were to deface and scrape out every of these notions out of our Wills, and to persuade both ourselves and others, that that knowledge doth only 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  float in our brains, but hath no manner of weight to sink it deep into our hearts. To glance at one or two of these: we believe, or at least pretend we do so, the immensity, i. e. the ubiquity and omnipresence of God, that he indeed is every where, to fill, to see, to survey, to punish; and yet our lives do plainly proclaim, that in earnest we mean no such matter; we shut up our hearts against God, and either as the Gadarens did Christ, being weary of his presence, fairly entreat, or else directly banish him out of our Coasts, because he hath been or is like to be the destruction of some Swine, i. e. bestial affections in us. And in sum, those bodies of ours, which he hath marked out for his Temples, we will scarce allow him for his Inn to lodge with us one night. Again, can we expect to be credited, when we say we believe the ubiquity and omnipresence of God, and yet live and sin as confidently, as if we were out of his sight, or reach? Do we behave ourselves in our outrages, in our luxury, nay, even in our gravest devotions, as if God were within ken? Without all doubt, in every minute almost of our lives, we demonstrate that we doubt either of his omnipresence to see, or else his justice to punish us: for those very things which we dare not to venture on in the sight of an earthly magistrate that may punish us, nay, of a spy that may complain of us, nay, of an enemy that will upbraid us, nay, of a friend that will check and admonish us; we never doubt, or demur, or delay to practise in private, or the dark, where still God is present to oversee and punish. And if this be not a scoffing, a deluding, a mere contemning of God, to do that without any fear or regret in his sight, which we never offer to attempt before a man, nay, a Friend, I know not what may be counted Atheism. In like manner, we acknowledge God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all-sufficient; and if we should be examined in earnest, we would confess that there is no ability in any Creature to bestow or provide any good thing for us: and yet our will here also hath its ways and arguments of contradiction. Our whole life is one continued confutation of this piece of our Faith, our tremble, our jealousies, our distrusts, our carefulness, our Worldly providence, and importunate carking, our methods and stratagems of thrift and covetousness, and the whole business of our lives in wooing, and soliciting, and importuning every power of nature, every trade and art of the World, to succour, to assist and provide for us, are most egregious evidences that we put no trust or confidence in God's All-sufficiency, but wholly depend and rely upon the arm of flesh, both to raise and sustain us. This very one fashion of ours, in all our distresses, to fly to and call upon all manner of second causes, without any raising or elevating our Eyes or thoughts toward God, from whom cometh our help, plainly shows that God still dwells abroad in Tents: we have seen or heard of him, but have not yet brought him home into our hearts, there to possess, and rectify, and instruct our wills, as well as our understandings.  
Thirdly, The whole mystery of Christ articulately set down in our Creed we as punctually believe, and to make good our names, that we are Christians in earnest, we will challenge and defy the Fire and Faggot to persuade us out of it: and these are good resolutions, if our practices did not give our Faith the lie, and utterly renounce at the Church Door whatsoever we professed in our Pews. This very one thing, that he which is our Saviour, shall be our Judge, that he which was crucified, dead, and buried, sits now at the right hand of God, and from thence shall come to judge the world; this main part, yea, sum of our belief, we deny and bandy against, all our lives long. If the story of Christ coming to judgement, set down in the xxv. 
Mat. xxv. 30.  of Matthew after the 30. Verse, had ever entered through the doors of our Ears to the inward Closets of our hearts, 'tis impossible but we should observe and practise that one single duty there required of us. Christ there as a Judge exacts and calls us to account for nothing in the World, but only works of mercy, and according to the satisfaction which we are able to give him in that one point, he either entertains or repels us; and therefore our care and negligence in this one business, will prove us either Christians or Infidels. But alas! 'tis too plain, that in our actions we never dream either of the Judgement or the Arraignment: our stupid neglect of this one duty, argues us not only unchristian but unnatural. Besides our Alms-deeds, which concern only the outside of our neighbour, and are but a kind of worldly mercy, there are many more important, but cheaper works of mercy, as good counsel, spiritual instructions, holy education of them that are come out of our loins, or are committed to our care, seasonable reproof, according to that excellent place, Leu. nineteen. 17. 
Leu. nineteen. 17.  Thou shalt not hate thy brother in thine heart, but in any wise reprove him: a care of carrying ourselves that we may not scandal, or injure, or offer violence to the Soul and tender Conscience of him that is flexible to follow us into any riot: These and many other works of mercy in the highest degree, as concerning the welfare of other men's Souls, and the chief thing required of us at the day of Judgement, are yet so out-dated in our thoughts, so utterly defaced, and blotted out in the whole course of our lives, that it seems we never expect that Christ in his Majesty as a Judge, whom we apprehend, and embrace, and hug in his humility as a Saviour. Beloved, till by some severe hand held over our lives, and particularly by the daily study and exercise of some work of mercy or other, we demonstrate the sincerity of our belief; the Saints on Earth, and Angels in Heaven, will shrewdly suspect, that we do only say over that part of our Creed, that we believe only that which is for our turn, the sufferings and satisfactions of Christ, which cost us nothing, but do not proceed to his office of a Judge, do not either fear his Judgements, or desire to make ourselves capable of his mercies. Briefly, whosoever neglects or takes no notice of this duty of exercising works of mercy, whatsoever he brags of in his theory or speculation, in his heart either denies or contemns Christ as Judge, and so destroys the sum of his Faith; and this is another kind of secret Atheism.  
Fourthly, Our Creed leads us on to a belief and acknowledgement of the Holy Ghost; and 'tis well we have all conned his name there, for otherwise I should much fear that it would be said of many nominal Christians, what is reported of the Ephesian Disciples, Acts nineteen. 2. 
Act. nineteen. 2.  They have not so much as heard whether there be an Holy Ghost or no. But not to suspect so much ignorance in any Christian, we will suppose indeed men to know whatsoever they profess, and inquire only whether our lives second our professions, or whether indeed they are mere Infidels, and Atheistical, in this business concerning the Holy Ghost. How many of the ignorant sort, which have learned this name in their Catechism or Creed, have not yet any further use to put it to, but only to make up the number of the Trinity, have no special office to appoint for him, no special mercy, or gift, or ability to beg of him in the business of their Salvation, but mention him only for fashion sake, not that they ever think of preparing their Bodies or Souls to be Temples worthy to entertain him, not that they ever look after the earnest of the spirit in their hearts, 2 Cor. i 22. 
2 Cor. 1.2.2.  Further yet, how many better learned amongst us, do not yet in our lives acknowledge him in that Epithet annexed to his title, the Holy Ghost, i. e. not only eminently in himself holy, but causally, producing the same quality in us, from thence called the sanctifying and renewing spirit? How do we for the most part fly from, and abandon, and resist, and so violently deny him, when he once appears to us in this Attribute? When he comes to sanctify us, we are not patient of so much sourness, so much humility, so much nonconformity with the world, as he begins to exact of us; we shake off many blessed motions of the spirit, and keep ourselves within garrison, as far as we can out of his reach, lest at any turn he should meet with, and we should be converted. Lastly, The most ordinary morally qualified tame Christians amongst us, who are not so violent as to profess open arms against this Spirit, how do they yet reject him out of all their thoughts? How seldom do many peaceable orderly men amongst us, ever observe their wants, or importune the assistance of this Spirit? In sum, 'twas a shrewd Speech of the Fathers, which will cast many fair outsides at the bar for Atheists, 
Clem. Al. Strom. p. 281.  That the life of an unregenerate man is but the life of an Heathen, and that 'tis our Regeneration only that raises us up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from being still mere Gentiles. He that believes in his Creed the Person, nay, understands in the Schools the Attributes and gifts of the Holy Ghost, and yet sees them only in the fountain, neither finds nor seeks for any effects of them in his own Soul; he that is still unregenerate, and continues still gaping and yawning, stupid and senseless in this his condition, is still, for all his Creed and Learning, in effect an Atheist. And the Lord of Heaven give him to see, and endeavours to work, and an heart to pray, and his spirit to draw and force him out of this condition.  
Fifthly, Not to cramp in every Article of our Creed into this Discourse, we will only insist on two more. We say therefore that we believe the forgiveness of sins, and 'tis a blessed confidence, that all the treasures in the World cannot equal. But do ourselves keep equipage, and hand in hand accompany this profession? Let me Catechise you a while. You believe the forgiveness of sins, but I hope, not absolutely, that the sufferings of Christ shall effectually clear every man's score at the day of Judgement: well then, it must be meant only of those that by repentance and faith are grafted into Christ, and shall appear at that great Marriage in a wedding garment, which shall be acknowledged the livery and colours of the Lamb. But do our lives ever stand to this explication, and restriction of the Article? Do they ever expect this beloved remission by performing the condition of repentance? Do we ever go about to make ourselves capable of receiving this mercy conditionally offered us? Nay, do we not by our wilful stupidity, and pertinacious continuing in sin, nullify, in respect of us, all that satisfaction of Christ, and utterly abandon those means which must bring home this remission to us? The truth is, our Faith runs only on general terms, we are willing to lay all our sins on Christ's shoulders, and persuade ourselves somewhat slightly and coldly, that he will bear them in the root, and in the fruit, in the bullion, and in the coin, in the gross, and in the retail, i. e. both our original and our actual transgressions: but we never take any course to rest satisfied, that we in particular shall participate of this happiness. This requires the humiliation of the whole man, the spirit of bondage for a while, afterwards a second purity and virginity of the Soul recovered by repentance, and then a soberly grounded faith and confidence, and an expressing of it by our own forgiving of others. And till this piece of our Creed be thus explained and interpreted in our conversation, we remain but confident Atheists, not able to persuade any body that hears us, that indeed we believe what we profess.  
Sixthly and lastly, The resurrection of the body, and its consequent, everlasting life, is the close of our Faith, and end, and prop, and encouragement, and consummation of our hope; and yet we take most pains of all, to prove ourselves Infidels in this: our whole carriage, both in the choice and observance of our Religion, show that we do not depend on it, that we put no confidence in the Resurrection. If we went on this assurance, we should contemn any worldly encouragement, and make the same thing both the object and end of our service. We should scorn to take notice of so poor a thing as profit or convenience is, in a matter of so high importance, knowing and expecting that our reward shall be great in Heaven. This one thought of a Resurrection, and an infinite reward of any faithful undertaking of ours, would make us disdain, and almost be afraid of any temporal recompense for our worship of God, for fear it should, by paying us beforehand, deprive us of that everlasting one. We should catch and be ambitious of that expression of devotion, which were most painful and least profitable as to worldly advantage: and yet we in the stupidity of Atheistical hearts, are so improvidently covetous, so hasty and impatient in our Religion, that unless some present gain allure and draw us, we have no manner of life, or spirit, or alacrity to this, as we count it, unprofitable service of God. The least encumbrance in the world will fright us from the greatest forwardness, and nimbleness, and activity in Religion: and the least appearance of promotion, or other like encouragement, will produce and raise in us these affections and expressions of zeal, which the expectation of the resurrection could never work in us. Our religion is somewhat like that of the Samaritans; 
Jos. Ant. Jud. l. 12. c. 7. l. 11.8.  before Christ's time, either Jews or Heathens, according as their King Antiochus would have them; after Christ's time, were perpetually either Jews or Christians, according as the Romans, their new Lords and Masters either threatened, or granted privilege▪ to the Jews. If there were any thing to be gotten by the profession, they would be as solemn Christians as any. So when the Goths and Vandals overrun Italy, and (whether upon good affection or compulsion from God, I know not) spared them that fled to the Basilica in Rome, the place where the Christians exercised: then, I say, they which formerly persecuted the Christians, now bore them Company very friendly to their Churches, and to save their lives fled to the Temple for a refuge, which before they abomined; and made use of Christianity for their safeguard, which they would not own for their religion, and hurried to that Sanctuary for their lives, which they would not visit for their Souls. The condition of our Religion is like that which is upbraided to Ephraim, Hos. x. 11. 
Hos. x. 11.  Ephraim is like an Heifer that loveth to tread out the Corn. 'Twas prohibited by the Law to muzzle the Ox or Heifer that treadeth out the Corn; 'twas allowed them to feed as long as they did the work; and that made Ephraim love the toil so well, because that at the very time he performed the labour, he enjoyed the fruit of it; had, as we say, his wages in his hand; had some present emolument that would ingratiate his work to him; was not left to such a tedious expectation, to so long a date as to wait for his reward till the Resurrection: those were too hard terms for him, he could not endure to be tied so long up to the empty rack, or feed upon the bit. And thus hasty are we in the exacting of our reward for our service of God: we will never set our hands to it, unless we may make our conditions: we are resolved not to be such Fools, as to serve God for nought, to spend the quickest of our spirits in a sour crabbed profession, and expect our thanks at Doomsday. This plainly demonstrates, that however our theory be possessed, our practice places no trust, no confidence, no assurance in that part of our Creed, the resurrection. Again, 'twas an excellent argument to persuade doubtful Christians in the youth and nonage of the Church, of the certainty of the Resurrection, that religious men, and those whom undoubtedly God loved, were full of sufferings in this World, and lived and died many of them without any expression of God's favour to them, which made them certainly to conclude, that no doubt God hath some other course to exhibit himself in the riches of his mercy to them; and seeing there was no hope but in another World, Verily there should be a reward for the righteous, doubtless there is a God that judgeth the Earth: and by this argument we may try ourselves for the sincerity of our Faith in this business. If we can be patient to endure afflictions here, and not complain or grumble for a respite and deliverance, but keep all our hopes to be accomplished, defer all our happiness to be performed to us at the Resurrection, and though God kill us, yet trust in him, and be able to see through Death, in a trust That our Redeemer lives, and that with these eyes we shall behold him; then may we cheer up, and persuade ourselves on good grounds, that our hearts and lives do assent to the Resurrection, 
Ecclus. xxxviii. 20.  which our tongues brag of; Take no heaviness to heart, but drive it away and remember the end. But if this consideration cannot digest the least oppression of this life, cannot give us patience for the lightest encumbrance, but for all our Creed, we still fly out into all outrages of passion and ecstacies of impatience, we plainly betray ourselves men of this present World, whose happiness or misery is only that which is temporary, and before our Eyes, are not able by the perspective of faith to behold that which easily we might, all our wants relieved, all our injuries revenged, all our wounds bound up, in the day of the Resurrection: but all our life long we repine and grumble, and are discontented as men without hope; and whilst we do thus, what do we but act the part of these Atheists here in my Text, scoffing and saying, Where is the promise ●f his coming, in the next Verse to my Text. This very impatience and want of skill in bearing the brunts of this our warfare, is but a piece of cowardly Atheism, either a denying or mocking at the Resurrection. Every sigh is a scoff, every groan a gibe, every fear a sly art of laughing at the stupidity of those who depend upon the fulfilling of the promise of his coming. Lastly, say we what we will, we live as if there were no Resurrection, as Sadduces, if not as Atheists; all our designs look no further than this life, all our contrivances are defeated and frustrate in the Grave; we manage ourselves with so little understanding, that any Spectator would judge by our actions, that 'tis no injury to compare us to the beasts that perish and never return again. Certainly if we had any design upon Heaven or another life, we would here make some provision for it, Make ourselves friends of our unrighteous Mammon, that when we fail, they may receive us into everlasting habitations, i. e. use those good things that God hath given us, with some kind of providence, that they may stand us in stead when we have need of them, i. e. not only as instruments to sin (for that is to get us more Enemies) but as harbingers to be sent before us to Heaven. 'Twas a bitter sarcasm of the fool to the Abbot on his Deathbed, that the Abbot deserved his staff, as being the verier Fool of the two, that being strait to die, to remove his Tent to another World, he had sent none of his householdstuff before him. The truth is, we live generally as men that would be very angry, much displeased if any should persuade us there were a Resurrection, the very mentioning of it to us, might seem to upbraid our ordinary practices, which have nothing but the darkness of death, and silence of the Grave to countenance them. I may justly say, that many ignorant Heathens, which were confident there was nothing beyond this life, expected certainly with death to be annihilated, and turn again into a perpetual nothing; yet either for the awe they bore to virtue, or fear of disgrace after death, kept themselves more regularly, lived more carefully, than many of us Christians. And this is an horrid accusation, that will lie very heavy upon us, that against so many illuminated understandings, the ignorance of the Gentiles should rise up in judgement, and the learned Christian be found the most desperate Atheist. I have been too large upon so rigid a Doctrine as this, and I 
* hope,  love, and pray God I may always have occasion to come up to this place upon a more merciful subject: but I told you even now out of Leu. nineteen. 17. that 'twas no small work of mercy, 'twas the most friendly office that could be performed any man, to reprehend, and, as the Text saith, Not to suffer sin upon thy neighbour, especially so sly a covert lurking sin as this of Atheism, which few can discern in themselves. I shall now come to Application, which, because the whole Doctrine spoke morally to your affections, and so in a manner prevented Uses, shall be only a recapitulation and brief knitting up of what hitherto hath been scattered at large.  
Seeing that the Devil's policy of deluding, and bewitching, and distorting our Understandings, either with variety of false gods, or Heresies raised upon the true, is now almost clearly out-dated, and his skill is all bend to the deforming of the Will, and defacing the character of God, and the expression of the sincerity of our Faith in our lives; we must deal with this Enemy at his own Weapon, learn to order our munition according to the assault, and fortify that part most impregnably, toward which the tempest 
* bend●  binds and threatens. There is not now so much danger to be feared from the inroad of Heretics in opinion, as in practice, not so much Atheism to be dreaded from the infidelity of our brains, as the Heathenism and Gentilism of our Lusts, which even in the midst of a Christian profession, deny God even to his Face. And therefore our chiefest Frontiers and Fortifications must be set up before that part of the Soul, our most careful Watch and Sentinel placed upon our affections, lest the Devil enter there and depopulate the whole Christian, and plant the Atheist in his room. To this purpose we must examine, what Seeds are already sown, what treachery is a working within; and no doubt, most of us at the first cast of the Eye shall find great store, unless we be partial to ourselves, and bring in a verdict of mercy, and construe that weakness, which indeed signifies Atheism.  
When upon examination we find our lives undermining our belief, our practices denying the authority of Scripture, and no whit forwarder to any Christian duty upon its commands: When we find God's Essence and Attributes reviled and scoffed at in our conversation, his omnipresence contemned by our confidence in sinning, and argued against by our banishing God out of all our thoughts, his all-sufficiency doubted of by our distrusts, and our scorn to depend upon it: When we perceive that our carriages do fall off at this part of our belief in Christ, that he shall come again to be our Judge, and by our neglect of those works especially of mercy, which he shall then require of us, show that indeed we expect him not, or think of him as a Judge, but only as a Saviour: When we observe our Wills resisting the gifts, and falsifying the Attribute, whilst our Creed confesses the Person of the Holy Ghost; and see how little, how nothing of the sanctifying spirit, of the earnest of our Regeneration, is in our hearts, and we still stupidly senseless of the want: When we believe forgiveness of sins, and that only upon condition of repentance, and yet abhor so much as to hear or think of the performing of it, or to make good that mercy to others which ourselves challenge of God: Lastly, When we prove to ourselves, and all the World beside, by our requiring of a present reward for all our goodness, and ruling our Religion to our Earthly profit, by our impatience of any affliction, by our Heathenish neglect, and stupidity, and riot, that we do not in earnest look for the Resurrection to Life: When, I say, by a just, but exact survey and inquest we find these so many degrees of secret Atheism in us; then must we shrift, and purge, and cleanse, and rinse our Souls from these dregs of Heathenism; then must we humble ourselves below the dust, and not dare to look the veriest Gentile in the Face, till we have removed this plague from us. And do thou, O Lord, assist our endeavours, and by the violence of thy Spirit force and ravish us in our lives, as well as belief, to a sincere acknowledgement and expression of every minute part of that Religion which is purely Christian, that we may adore thee in our hearts as well as our brains, and being sanctified throughout, from any tincture, or colour, or suspicion of irreligion in either power of our Soul, we may glorify thee here, and be glorified by thee hereafter.  
Now to him that hath elected us, hath, etc.    

Pars Secunda.  

SERMON XVII.  2 PET. III. 3. 
Scoffers walking after their own Lusts.  
IT is an excellent observation of Aristotle's, that rich men are naturally most contumelious, most given to abuse and deride others, which he expresses thus, in the seventh of his Pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
C. 15.  The contentment which they enjoy in the continuance of their worldly happiness, the perpetual rest, and quiet, and tranquillity, which their plenty bestows on them, makes them contemn and despise the estate of any other man in the World. Upon this conceit, saith the same Aristotle, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) that their happiness is elevated infinitely above the ordinary pitch; that whatever contentments any other sort of people can glory or delight in, is but some imaginary, slight, poor happiness that men are fain to solace themselves withal, to keep them from melancholy, all far enough below the size of their felicity, which all agreeable circumstances have conspired to make exactly complete. Hence is it, that you shall ordinarily observe the rich man, in this confidence of his opinion, that no man is happy but himself, either contemn or pity the poverty, and improvidence, and perhaps the sottishness of such Spirits, that can rejoice or boast in the possession of Wisdom, knowledge, nay even of God's graces; no object is more ridiculous in his Eye, than either a Scholar, or a Christian, 
2 Rhet. c. 16.  that knows not the value of riches: for saith Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Money is reckoned the price of all things else, that which can easily purchase whatever else we can stand in need of; and therefore the rich man, if he could think Learning and Religion worth any thing, having his money by him, (which is in effect every thing,) thinks he can call for them when he pleases. In the mean, he hath more wit than to forsake his pleasures, and go to School to the Stoic, to divest himself of his Robes, and put on the sourness, the rigid, sad behaviour which the profession of Wisdom or Christianity requires. He is better pleased in his present pomp, than to go and woe that misery and ruggedness, which the severity of Discipline looks for. Let silly beggars boast of the contents of Wisdom, or hopes of Heaven, at mihi plaudo domi, his Coffers at home are better Companions than all the melancholy of Books, or sullen solaces of the spirit. He hath learned by experience, that he ought to pity and contemn these fictions of delight which the Poets fetch from the fortunate Islands, to delude, and cozen, and comfort Beggars: his glory, and pride, and riches, are happiness indeed, and whatever else the poverty of the World can boast of, are objects not of his envy but his scorn.  
What we have hitherto noted to you concerning the rich man, is appliable on the same grounds to any sort of people which have fixed upon any worldly content, and resolved upon some one object, beside which they will never value or prise any thing. Thus the Epicure or voluptuous man, who hath set up his Idol Lust, to whom he owes all his Sacrifice, and from whom he expects all his good Fortune, that hath fixed his Pillars, and cast his Anchor, and is peremptorily constant in his course, that he is resolved for ever to walk in: This man I say, being possessed with an opinion of the happiness which he is placed in, like the Sun in his pride, rejoices to run his course, and scorns any contrary motion that he meets or hears of; and only observes the ways of virtue, and Religion, to hate and laugh at them: and the farther he walks, the deeper he is engaged in this humour of self-content, and contempt of others, of security, and scoffing. For this is the force and implicit argument, covertly contained in the close of these words, There shall come in the last days, scoffers, etc. i. e. this resolution to walk on in their own Lusts, hath brought them to this pitch of Atheism, to scoff and deride both God and goodness. There shall, etc.  
We have heretofore divided these words, and in them observed and handled already the sin of Atheism, together with the subjects in which it works, Christians of the last times, noted from this prophetic Speech, There shall come in the last day's Scoffers. We now come to the second particular, the motive, or impellent to this sin, a liberty which men give themselves, and a content which they take, to walk after their own lusts.  
The second Chapter of the Wisdom of Solomon, is an excellent description of the Atheist: and though it be of Apocryphal authority, yet 'tis of most divine Canonical truth. I could find in my heart, nay I can scarce hold from reading, and paraphrasing the whole Chapter to you: 'tis so solid, so strong, so perfect a Discourse upon this theme, it contains so many strains of Atheistical reason in opposition to godliness, and the root, and growth, and maturity of this tree of knowledge, and death; that the clear understanding of that one place, might suffice without any enlargement of proofs or expressions. But for brevity sake, and on promise that you will at your leisure survey it, I will omit to insist on it: only in the end of the 21 Verse, after all the expressions of their Atheistical counsels, you have the reason, or motive, or first worker of all, For their own wickedness hath blinded them; their stupid perseverance in those dark ways, in that black Tophet on Earth, habituate custom of sinning, had so thickened their sight, had drawn such a film over their Eyes, that in the judgement of divine affairs, they were stark blind: they could see nothing in all the mystery of godliness which was worth embracing; and therefore had no employment, but to walk on after their own Lusts, and to scoff at those that were so foolishly friendly to them, as to call them out of their way: they were well enough acquainted with their own paths, they could walk them blindfold, and therefore had more wit than forsake the road for a nearer by-way. The issue of all is this, that a voluptuous course of life is a great promoter and advancer of Atheism: there had never been so many Scoffers in the World, had there not been also those that were resolute to walk after their own Lusts.  
In the first Verse of the Psalms, there be steps, and rounds, and gradations of a Sinner specified, 1. Walking in the counsel of the ungodly, 2. Standing in the way of sinners, 3. Sitting in the seat of the scorner: The two first being degrees in his motion, several stages of his Journey to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or top pitch of sinning in the last. Walking in the counsel of the ungodly, is the first entrance to his course: and he that hath such a rise as this, hath a great advantage of all other Sinners; he will perform his race with speed, and come suddenly to his goal. This deliberate walking in the ways, and with the Companions and contrivers of ungodliness, this partaking and prosecuting of the counsels, the enjoying this familiarity with sin, proves a strong engagement to continue and persevere, and delight in its acquaintance. Yet because walking is a laborious motion, and will tyre the Sinner in time, he is fain to betake himself to an easier posture, and that is standing in the way of sinners, continuing in a still, sober, quiet, stupid tranquillity of sinning, standing like a Mercury's Post in the midst of a road, never removed or stirred an inch, though never so justled by the Passengers. Let all the contrary virtues never so thwart and cross him, he hath fixed his station, and neither force, nor allurements shall make him move. Yet because standing also is a painful posture, with which the valiantest Legs will at last be numbed, if not tired, he hath in the last place his Chair of ease and state, and here he sets up his rest, here he sins with as much Majesty as delight. 1. In cathedrâ, as a seat of greatness, lording it, and sinning imperiously, commanding every Spectator to follow his example of scoffing at God and goodness. 2. In cathedrâ, as a seat of authority, sinning doctorally, and magisterially, by his practice defining the lawfulness of these scoffs, even setting up a School of Atheism. And thirdly in cathedrâ, as a seat of rest, and ease, and pleasure, which he is resolved never to rise out of, which he hath reposed himself in, that he may laugh at ease, and without any pains or trouble, or charges, blaspheme God for ever. And for the most part indeed he proves as bad as his resolution, having once given himself this licence of laughing at and deriding Religion, he seldom ever recovers himself to a sober countenance, like men 
* whom  whose custom of scoffing hath made wry-mouthed, he lives and continues, and for the most part, dies scoffing. He comes as it were laughing into Hell, and seldom forsakes this habit of profaneness, till horror hath put smiling out of date. There is not a sin in the World, that sits closer to him which hath once entertained it; and he that is once a merry Atheist, seldom, if ever proves a sad sober Christian. He is seated in his Chair of scorning, and contemns the mercy of that spirit, that should take him out of it. Thus you see, that walking in the steps, and standing in the way, i. e. following the commands of their own lusts, they are soon arrived to the pitch of Atheists, to the chair of scorners; and then, there is but little preferment more that they are capable of, unless they will strive with Lucifer for preeminence in Hell, or else challenge Rabshakeh to rail, or Julian to blaspheme. But this is the highest degree of Scoffers, and I hope the Devil hath but few such valiant, bold, forward Champions in the World, since Julian or Lucian's time. And therefore I hope I have pricked no man's Conscience here, whilst I have spoke of them: but I have formerly proved, that there be some lower, tamer, secret degrees of Atheism, which every man may chance to spy in some angle or corner of his Soul, some implicit artificial ways of scoffing, or abasing God, which most of us are guilty of: and 'twill be worthy our pains to show how these seeds are warmed, and cherished, and animated by a licentious life. Hypocrates observes of the Scythians, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that they do not swath themselves, nor bind in their Loins with any kind of girdle, but go with their bodies very loose, that they may ride the easier, which is the only exercise they use: and from hence, saith he, they grow so corpulent and fleshy, so broad and bulky, that they are both ugly and unwieldy, an Eyesore to others, and cumbersome to themselves: those accessions which in other people extend themselves proportionably in length, and breadth, in height, as well as bulk, in them grow all into thickness: so that you shall see a Pygmy in stature, as big as a Giant in the girt. Thus is it with those whose affections are not ruled, and restrained in order, and within limits, are not swathed and kept in, have not some set terms of temperance, and other virtues, beyond which they suffer not themselves to fly out. If, I say, these affections within us, be by the owners left ungirt, to their own freedom; they will never grow upward toward Heaven: they will still be dwarfish, of small growth in Religion: but yet like those Scythians, they will run into a strange bulk and corpulence, into some unwieldy misshapen forms of Atheism, or the like. Certainly they will grow into a greater breadth than the reasonable Soul will be able to manage: unless the spirit vouchsafe to come down and contract, and call it into bounds, it will increase beyond all proportion, beyond all acknowledgement of God or Religion. We are used to say in nature, that all moist things are apt to be contained in other terms, but hardly in their own: the water is easily cooped up in a Glass or Bucket, where there are boundaries to keep it in; but being let loose on a table or a floor, it flies about, and never stays again, till it meet with some Ocean, or hollow place which may enclose, and bestow the consistency on it, which it has not of itself. Thus may you see a River whilst it is kept within the Channel, go on in its stream and course very soberly and orderly; but when it hath overswelled the Banks which before kept it in, then doth it run about the pastures, scorns to be kept within any compass. Thus is it with the soul of man; if it be ordered within terms and bounds, if it have a strict hand held over it, if it be curbed and brought to its postures, if it have reason and grace, and a careful Tutor to order it, you shall find it as tame a Creature as you need deal with: it will never straggle or stray beyond the confines which the spirit hath set it; the reason is, because though it be in itself fluid, and moist, and ready to run about like water, yet Deus firmavit Aquas, God hath made a Firmament betwixt the waters, as he did Gen. i 7. 
Gen. i 7.  i e. he hath established it, and given it a consistency, that it should not flow or pour itself out beyond its place. But if this Soul of man be left to its own nature, to its own fluid, wild, incontinent condition, it presently runs out into an Ocean, never stays, or considers, or consults, but rushes headlong into all inordinacy, having neither the reins of reason nor God to keep it in, it never thinks of either of them, and unless by chance, or by God's mercy, it fall into their hands, 'tis likely to run riot for ever. Being once let loose, it ranges, as if there were neither power on Earth to quell, nor in Heaven to punish it. Thus do you see how fluid, how inconstant the Soul is of its own accord, how prone it is, how naturally inclined, to run over like a stream over the Banks, and if it be not swathed, and kept in, if it be left to the licentious condition of itself, how ready is it to contemn both reason and God, and run headlong into Atheism. Nay we need not speak so mercifully of it, this very licentiousness is the actual renouncing of Religion, this very walking after their own lusts, is not only a motive to this sin of scoffing, but the very sin itself.  
A false Conception in the Womb, is only a rude, confused, ugly Chaos, a mere lump of flesh, of no kind of figure or resemblance, gives only disappointment, danger, and torment to the Mother. 'Tis the soul at its entrance which defines, and trims, and polishes into a body, that gives it Eyes, and Ears, and Legs, and Hands, which before it had not distinctly and severally, but only rudely altogether with that mass or lump. Thus is it with the Man, till Religion hath entered into him as a Soul to inform, and fashion him; as long as he lives thus at large, having no terms, or bounds, or limits to his actions, having no form, or figure, or certain motion defined him, he is a Mola, a mere lump of man, an arrant Atheist: you cannot discern any features or lineaments of a Christian in him; he hath neither Eyes to see, nor Ears to hear, nor hands to practise any duty that belongs to his peace. Only 'tis Religion must take him up, must smooth and dress him over, and according to its Etymon, must religare, swath and bind up this loose piece of flesh, must animate and inform him, must reduce him to some set form of Christianity, or else he is likely after a long and fruitless travel to appear a deformed monstrous Atheist. But not to deal any longer upon similes, lest we seem to confound and perplex a truth by explaining it, I told you the licentious voluptuous life was itself perfect Heathenism. For can you imagine a man to be any but a Gentile, who hath abandoned all love, all awe, all fear, all care of God (any one of which would much contract and draw him into compass) who hath utterly put off every garb of a Christian, who hath enjoyed the reins so long, that now he is not sensible, or at least contemns the curb or snaffle if he be but checked with it, gets it in his teeth and runs away with it more fiercely. The Heathen are noted not so much that they worshipped no God at all, but that they worshipped so many, and none of them the true. Every great friend they had, every delight and pleasure, every thing that was worth praying for, strait proved their God, and had its special Temple erected for its Worship. So that do but imagine one of them every day worshipping every God whom he acknowledged, in its several Oratory, spending his whole life, and that too little too, in running from one Temple to another, and you have described our licentious man posting on perpetually to his sensual devotions, worshipping, adoring, and sacrificing every minute of his life, to some Idol-vanity, and bestowing as much pains and charges in his profane heathenish pleasures, as ever the Gentiles did on their false gods, or the most supererogating Papist on their true.  

Wigg. in Jam. secundae quaest. 1. Art. 5. p. 27, 28.  We are wont to say in Divinity, and that without an Hyperbole, that every commission of sin is a kind of Idolatry, an incurvation, and bending down of the Soul to some Creature, which should always be erect looking up to Heaven, from whence it was infused, like water naturally inclined to climb and ascend, as high as the Fountain, or Head from whence it sprang. And then certainly a licentious life is a perpetual Idolatry, a supineness, and proneness, and incurvation of the Soul to somewhat that deserves to be called an Idol, i. e. either in St. Paul's acceptation of it, nothing (an Idol is nothing, 1 Cor. viij. 4. 
1 Cor. viij. 4. ) or else in the most honourable signification, only an Image, or some rude likeness or representation of God. We are the Image of God ourselves, and whatsoever is below us, is but an imperfect draught of him, containing some lineaments, some confused resemblances of his power which created them, have no being of their own, but only as shadows which the light doth cast. And therefore every love, every bow, every cringe which we make to any Creature, is the wooing and worshipping of an Image at best, in plain terms of an Idol, nothing. What degree then of Idolatry have they attained to, who every minute of their lives bow down and worship, make it their trade and calling for ever to be a soliciting some pleasure or other? Some exquisite piece of sensuality to bless and make them happy, which have no other shrines to set up, but only to their own lust, to which they do so crouch, and creep, and crawl, that they are never able to stand up right again: like those Trees which the Papists talk of, which by bowing to our Lady's House, when in walks by the Wood toward Loretto, have ever since stood stooping. Thus do you see how the latter part of my Text hath overtook the former: the walking after his own lusts, becomes a scoffer, the licentious man proceeded Atheist, and that with ease, his very voluptuous life is a kind of Atheism; and the reasons of this are obvious, you need not seek or search far for them.  
For first, this walking in their own lusts, notes an habit gathered out of many acts: he hath walked there a long while, and therefore now hath the skill of it, walks on confidently, and carelessly, without any rub or thought of stopping. And contrary to this, the Worship of God, of which Atheism is a privation, is an holy, religious habit of Piety and Obedience. Now we know, two contrary habits cannot consist or be together in the same subject. An habit, and its opposite, privation, are incompetible; light, and darkness at the same time, though they may seem to meet sometimes, as in twilight: but for two opposite positive habits, never any man's conceit was so bold or fantastical as to join them: you cannot imagine one, but you must remove the other. You may suppose a man distempered or weak, which is a privation of health, and yet suppose him pretty healthy, as long as his natural strength is able to overcome it; but can you suppose a man in a violent fever actually upon him, and yet still imagine him in perfect health? Thus is it with a Sinner, who hath given himself over to the tyranny, and impotency of his lusts, he hath utterly put off all degrees, all sparks of any habit of Religion, according to that of our Saviour, You cannot serve God and Mammon, where Mammon signifying in a vast extent, the god of this World, imports all lusts, all earthly vanities, which any habituate Sinner deifies.  
Secondly, Every habit notes a delight, an acquiescence, and joy in enjoying of that, which through many actions, perhaps some brunts and rubs, he hath at last arrived to. Now this delight and contentation, that it may be complete, is impatient of any other encumbrance, which at any time may come in, to interrupt or disorder it. If any thing so happen, 'tis never quiet, till it have removed it. The Scholar that hath all his life laboured, and at last attained to some habit of knowledge, and then resolves to enjoy the happiness and fruits of learning, in the quiet and rest of a perpetual contemplation, is impatient if any piece of ignorance cross or thwart him in his walk, he'll to his Books again, and never rest till he hath overcome and turned it out. Thus doth the sensual man, being come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and pitch, and entered into the Paradise of his worldly joys, if he do but meet with any jar, if he feel any pluck or twinge from his Conscience, any grudge or compunction of the spirit within him, any spark or heat, or warmth of religious fear in his breast, he'll never rest till he hath abandoned it, he is impatient of such a qualm of godliness, he must needs put it over, he is sick at heart till he hath disgorged himself of this choler, and then returns securely godless to his walk, having banished God out of all his thoughts. Thus shall you see the Atheist on his humour, for want of some compunction at home, grumble at every godly man or action which they saw in the street. In the second of Wisdom at the 14. 
Wisd. 2.14▪  He is grievous unto us to behold, he was made to reprove our thoughts; and they do not return to their content, they are not pleased again, till they have gotten him into their inquisition, to examine him with despightfulness and torture, ver. 19 Thus do they abhor and stifle, and strangle every godly action in others, or motion in themselves; because the holiness of the one, is an Exprobration to their profaneness, and the other was a pang of Conscience, made as it were on purpose by God to reprove their thoughts.  
Thirdly, This walking in the Text, though it be with some motion, yet it is a slow one, a kind of walking in one's sleep, or that of a Melancholy Man, that can walk till he be wet through, and not mark that it reigned. I say, it notes here an heavy, drowsy, unactive habit, expressed by the Psalmist, by sitting in a chair, as we showed you: it notes a kind of churlish resoluteness, to walk on what ever come in his way; he is grown even a passive to his lusts, he doth not so much act as suffer them, he walks on snorting in his road, do what you can, you shall neither turn nor wake him. Now this slow, drowsy, unactive habit, begets a kind of numbness in him, a sluggish, sullen stupidity over all his faculties, that even a spur or goad cannot rouse him; all the pores as it were and passages, and entries to the Soul are so stopped, and bunged up; all his affections are grown so gross and brawny, so hardened and incrassate, that no air or breath from Heaven can pierce it. He that tells him of Religion, or God, or Virtue, is as he that waketh one from a sound sleep: he that telleth such a Fool a tale of Wisdom, speaketh to one in a slumber, and when he hath told his tale, he will say, What is the matter? Ecclus. xxii. 8. Thus do you see, 1. The repugnance and inconsistence of a voluptuous life, and Religion. 2. The delight. 3. The stupidity of this habit. Each of which have made a place for the Libertine, and set him in the Chair of the scorner. And all this while methinks I have but talked to your Ears: Now that your hearts and affections may partake of the sound, that the softer waxy part of you, may receive some impression from this Discourse, let us close all with an Application.  
And first, from the guilt and dangerous condition of a licentious life, to labour by all means possible to keep out of it. He that is once engaged in it, goes on with a great deal of content, and in the midst of his pleasures on the one side, and carnal security on the other, his Understanding, and Will, and Senses are lulled into a Lethargy; nay, the very fancy in him is asleep, which in other sleeps, is most active: he never imagines, never dreams of any fear, or danger, either God, or Devil. O what a lamentable woeful estate is it, to be thus sick beyond a sense of our Disease, to be so near a spiritual death, and not so much as feel our weakness! Oh what an horrid thing it were, to pass away in such a sleep, and never observe ourselves near death, till Satan hath arrested beyond bail; to sleep on and snort, as men without dread or danger, till the torments of Hell should awake us! You cannot imagine how easy a thing it is, for an habituate Sinner to fall into the Devil's paws, before he thinks of it; as a melancholy man walking in the dark, may be drowned in a Pit, and no man hear him complain that he is fallen.  
Again, we are wont to say, that custom is another nature, and those things which we have brought ourselves up to, we can as ill put off, as our constitution, or disposition. Now those things which spring from the nature of any thing, are inseparable from the subject; banish them as oft as you will, usque recurrent, they will return again as to their home, they cannot subsist any where else, they dwell there. So wallowing in the mire, being a condition natural to the swine, can never be extorted from them: wash them, rinse them, purge them with Hyssop; as soon as ever they meet with mire again, they will into it. Their Swinish nature hath such an influence on them, that all care or art cannot forbid, or hinder this effect of it. So that a customary Sinner, who hath as it were, made lust a part of his nature, hath incorporated profaneness, and grafted it into his affections, can as hardly be rid of it, as a subject of his property; 'tis possible for fear, or want of opportunity sometime to keep him in, and make him abstain: the loadstone mainly quiet, whilst no iron is within ken, or it may be held by force in its presence; but give it materials and leave to work, and it draws incontinently. So for all his temporary forbearance, upon some either policy or necessity, the habituate sinner hath not yet given over his habit. Leave him to himself, give him room and opportunity, and he will hold no longer. If he be once advanced to this pitch of sin, to be walking after his own lusts, he may possibly be driven back with a storm, or thunder: but he will hardly give over his walk, he'll forward again, as soon as ever the tempest is over. Nay farther, even when he wants objects and opportunities, he will yet show his condition, he will betray the desire and good affection he bears to his old lusts; his discourse or fashions argue him incontinently bend, even when he is at the stanchest. As Aristotle observes of the fearful man, that even when no formidable object is near, he falls into many frights: so the voluptuous man's fancy is perpetually possessed with the meditation of his own ways, when some disease or necessity will not let him walk. In brief, unless this second nature be quite taken out of him, and another holy spiritual nature created in its room; unless a stronger come and bind this Devil, and dispossess him of it; he hath small hopes of getting himself out of his Dominion, and Tyranny: there is a great deal more stir in the converting of one customary Sinner, than of a thousand others; 'tis not to be accomplished without a kind of Death, and Resurrection, without a new Creation of another nature. So that (if we should judge of God's actions by our own) the spirit should seem to be put to more pains and trouble with this one habituate, than in the ordinary business of converting many a tamer Sinner. This is enough, by the desperateness of the cure, to move you to study some art, some physic of prevention; lest when it is grown upon you, it be too late to inquire for remedies. How should we dare to entertain and naturalise such an evil spirit within us, which if ever he be ravished out of us again, cannot without tearing, and torturing, and rending even our whole nature in pieces? If we must needs be sinful, yet let us keep within a moderation, let us not so follow the Devils works, as to transubstantiate ourselves into his nature; let us not put off our manhood, with our integrity, and though we cannot be Saints, let us keep ourselves men? 'Tis a degree of innocence, not to be extremely wicked, and a piece of godliness, not to be Atheists. Our lust is an infinite thing, said a Philosopher, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jambl.) and he that walks after it, hath an endless journey: there is no hope that he that hath so far to go, will ever have leisure to sit still. And therefore I say, if we must needs sin, yet let us not engage ourselves to sin for ever: if our being men, lays a necessity of sinning on us; let our care to stay whilst it is possible for us, prove that we do not sin like ●evils, whose sin is their glory, and their resolution peremptory, never to give over sinning; and so may ours seem, and in all likelihood prove to be, if we give ourselves liberty to walk after our own lusts.  
Secondly, If our lusts be such dangerous paths to walk in, and this, in that very respect, as they are our own, in opposition to God's commands; if they are the strait direct way to Atheism, nay Atheism itself: then, what care and circumspection is required at every setting down of our feet, at every entrance on any action, lest there be a Serpent in the way, some piece of profaneness in every enterprise we enter on of ourselves? How ought we to fear, to suspect, and balk any way that is our own? For where it is Atheism to walk, there surely 'tis a sin to tread: and where we have once ventured to tread, we shall be shrewdly tempted to walk; every step we have safely taken, being an encouragement to a second. Verebar omnia opera mea, saith Job, I feared all my works: whatever action I could entitle myself to, methought there was some danger in it; I was afraid it was not right as it should be, I should never be able to justify it. This is an excellent trial of all our serious deliberate actions, to mark whether they are our own or no, whether we went about them on our own heads, without our warrant or directions from God: if we did, 'tis much to be doubted there is some poison, some guilt in them, some thing that deserves to be feared, and fled from. This very suspecting of our own ways, will alien us from our own lusts, will bend us nearer to God, and never suffer us to dare to venture where he hath not secured us; will join us as it were in an Engine to God himself, where the lower Wheels never begin to move without the example and government of the higher. If you can but persuade yourself to fear your own ways, 'twill be a good stop of your progress to Atheism. I am confident the Devil will never get you to walk in your own lusts.  
Thirdly, If walking in our own lusts be direct Atheism, what shall we think of them who make it a piece of Religion, and holy policy to do so? Beloved, there be some learned Catechised Atheists, who upon confidence of an absolute eternal predestination of every man in the World, that shall ever possibly be saved, set up their rest there, and expect what God will do with them. 'Tis to no purpose to hope God will alter the decree; they are resolved to leave all to God, and if they perish, they perish. Mark with me, is not this a Religious Atheism, to attribute so much to God as to become careless of him; so to depend as never to think on him, and by granting his Decree in our understanding, to deny his Godhead in our conversation? He that lives negligently, on confidence that his care may be spared, that if there be any salvation for him, God will work it out without his fear or trembling: he that believes God's election so absolute, that himself hath nothing to do in the business; whilst he expects mercy, makes himself uncapable of it; and though he acknowledge a resurrection, lives as though he looked to be annihilated. Certainly he that expects, God should send him a fruitful harvest, will himself manure the ground; he that hopes, will labour, according to that, 1 Joh. three 3. He that hath this hope in him, purifies himself, etc. So that whosoever relies on God for Salvation, and in the midst of his hopes stands idle, and walks after his own lusts; by his very actions confutes his thoughts, and will not in a manner suffer God to have elected him, by going on in such reprobate courses.  
Lastly, If it be this confident walking after our own lusts, which is here the expression of Atheism, then here's a comfort for some fearful Sinners, who finding themselves not yet taken up quite from a licentious life, suspect, and would be in danger to despair of themselves, as Atheists. 'Tis a blessed tenderness to feel every sin in ourselves at the greatest advantage; to aggravate and represent it to our Conscience in the horridst shape; but there is a care also to be had, that we give not ourselves over as desperate; Cain lied when he said, his sin was greater than could be either born or forgiven. When the Physicians have given one over, 
Philop. 1. de an.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nature hath its spring and plunge, and sometimes quits and overcomes the disease. If thou art in this dangerous walk, and strivest and heavest, and canst not get out of it, yet sorrow not as one without hope: this very regret and reluctancy, this striving and plunging, is a good symptom. If thou wilt continue with a good courage, and set thyself to it to the purpose, be confident thou shalt overcome the difficulty. If this sin be a walking, than every stop is a cessation, every check a degree to integrity, every godly thought or desire a pawn from God that he will give thee strength to victory: and if thou do but nourish and cherish every such reluctancy, every such gracious motion in thyself, thou mayst with courage expect a gracious calm deliverance out of these storms and tempests. And let us all labour, and endeavour, and pray that we may be loosed from these toils and gins, and engagements of our own lusts, and being entered into a more religious severe course here, than the Atheism of our ways would counsel us to, we may obtain the end, and rest, and consummation, and reward of our Course hereafter.  
Now to him which hath elected us, etc.   

SERMON XVIII.  1 TIM. I. 15. 
Of whom I am the chief.  
THE chief business of our Apostle S. Paul in all his Epistles is, what the main of every Preacher ought to be, Exhortation. There is not one doctrinal point, but contains a precept to our understanding to believe it; nor moral Discourse, but effectually implies an admonishment to our Wills to practise it. Now these Exhortations are proposed either vulgarly in the downright garb of Precept, as, 
1 Tim. iv. 11.  These things command and teach, etc. or in a more artificial, obscure, enforcing way of Rhetoric, as, 
Gal. vi. 14.  God forbid that I should glory, save in the cross of Christ, whereby the world is crucified to me, and I unto the world; which though in words it seems a protestation of St. Paul's own resolution, yet in effect is a most powerful exhortatory to every succeeding Christian, to glory only in the Cross of Christ, and on it to crucify both the World and himself. This method of reducing S. Paul to Exhortation, I observe to you for the clearing of my Text. For this whole Verse at the first view seems only a mere Thesis or point of belief, that Christ came into the World to save Sinners, illustrated and applied by the Speaker as one, and the chief of the number of those Sinners to be saved. But it contains a most Rhetorical powerful Exhortation to both Understanding and Will; to believe this faithful saying, That Christ came, etc. and to accept, lay hold of, and with all our might to embrace and apply to each of ourselves this great mercy, toward this great Salvation bestowed on Sinners, who can with humility confess their sins, and with Faith lay hold on the promise. And this is the business of the Verse, and the plain matter of this obscure double Exhortation, to every man's Understanding, that he believe that Christ, etc. to every man's affections, that he humble himself, and teach his heart, and that, his tongue to confess, Of all Sinners, etc. This Text shall not be divided into parts (which were to disorder and distract the significancy of a proposition) but into several considerations; for so it is to be conceived either absolutely as a profession of S. Paul of himself, and there we will inquire, whether, and how Paul was the chief of all Sinners. Secondly, respectively to us, for whom this form of confessing the state, and applying the Salvation of Sinners to ourselves, is set down.  
And first, whether, and how Paul was the chief of all Sinners; where we are to read him in a double estate, converted and unconverted, expressed to us by his double name, Paul and Saul, Paul an Apostle of Jesus Christ, Saul a Persecutor, mad against the Christians; and that both these estates may be contained in the Text, although penned by Paul regenerated, may appear, in that the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I, signifying the whole complete person of Paul, restrains not the speech to his present being only, but considers also what he had been; more especially set down at the thirteenth Verse, Who was before a blasphemer, etc. So then, Paul in his Saul-ship being a Blasphemer, a Persecutor and injurious, and in sum, a most violent, perverse, malicious Unbeliever, was a chief Sinner, ranked in the Front of the Devil's Army; and this needs no further proof or illustration. Yet seeing that that Age of the World had brought forth many other of the same strain of violent Unbelief, nothing inferior to Saul, as may appear by those many that were guilty of Christ's Death (as Saul in person was not) and those that so madly stoned S. Stephen, whilst Saul only kept the witnesses clothes, 
Acts seven. 58.  and as the Text speaks, was consenting unto his death; seeing, I say, that others of that Age equalled, if not exceeded Saul's guilt, how can he be said above all other Sinners to be the chief. I think we shall no● wrest or enlarge the Text beside or beyond the meaning of the Holy Ghost or Apostle, if in answer unto this, we say, that here is intended, not so much the greatness of his sins above all Sinners in the World, but the greatness of the miracle in converting so great a Sinner into so great a Saint and Apostle. So that the words shall run, Of all Sinners that Christ came into the World to save, and then prefer to such an eminence, I am the chief, or as the word primarily signifies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am the first, i. e. Paul was the chief of all Converts, and Paul was the first, that from so great a Persecutor of Christ was changed into so great, so glorious an Apostle. For so it follows in the Verses next after my Text, For this cause I obtained mercy, that in me first Christ Jesus might show forth all long suffering, etc. The issue of all is this, that Saul unconverted was a very great Sinner, yet not the greatest of Sinners absolutely, but for aught we read in the New Testament, the greatest and first that was called from such a degree of infidelity, a Blasphemer, a Persecuter, to so high a pitch of Salvation, a Saint, an Apostle, yea, and greater than an Apostle; whence the observation is, that though Saul were, yet every blasphemous Sinner cannot expect to be called from the depth of sin to regeneracy and Salvation. Although Saul being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief of sinners, was called and saved; yet Saul was also in another sense, for aught we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and perhaps the last that from so great a riot of sin obtained so great Salvation. Wherefore, O Sinner, be not presumptuous from Paul's Example, but from Paul's single Example, begin to suspect thy state, and fear that such a miracle of Salvation shall not be afforded thee. There hath been an opinion of late revived, perhaps original among the Romans, that the greatest Sinner is the more likely object of God's mercy, or subject of his grace, than the mere moral man, whom either natural fear, or the like, not spiritual respects, hath restrained from those outrages of sin. The being of this opinion in the primitive Romans, and the falseness of it, is sufficiently proved by that expostulation of St. Paul, Shall we continue in sin, 
Rom. vi. 1.  that grace may abound? God forbid. In answer to some, who, hearing that Christ came into the world to save sinners, thought that the excess of sin was the best qualification, and only motive, to provoke and deserve a more abundant grace and certain salvation. As if that spirit, which once to manifest its power, called Saul in the midst of his madness, breathing out threatenings and slaughters against the Church, would not call any but those who had prepared themselves by the same degree of madness, but required that men should make themselves almost Devils, that they might be called into Christians; as if that God, which could out of stones, could not also out of men, 
John xi. 39.  raise up Children unto Abraham; as if that Christ which raised up Lazarus, being dead four days, and as they thought stinking in his grave, could not as easily have healed him whilst he was yet alive: whereas we read, that Christ dealt more on the cures of the impotent, than resurrections of the dead; that is, in a spiritual application, healed more from the Bed of languishment, of their weaknesses and diseases, than he raised out of the graves of trespasses and sins; though some also hath he out of death quickened, to exalt the power and miracle of his mercy. Yet hath not this doctrine too, been most confidently maintained among some of our times? That there is more hope of the debauched man, that he shall be called or saved, than of the mere moral, honest man, who y●● is in the state of unregeneracy. Have not some men, defining this moral man by the formal hypocrite, set him in the greatest opposition to Heaven? As if that degree of innocence, or rather, not being extremely sinful, which a moral care of our ways may bestow on us, were a greater hindrance than promotion toward the state of grace, and the natural man were so much the further from God, the nearer he were to goodness, and no man could hope to come to Heaven, but he that had knocked at Hell-gates. I confess indeed, that the Holy Ghost where he means to inhabit, hath no need of pains to prepare him a room, but can at his first knock, open and cleanse, adorn and beautify the most uncouth, ugly, and unsavoury heart in the World. That omnipotent convincing spirit can at the same instant strike the most obdurate heart, and soften it, and where it once enters, cannot be repulsed by the most sturdy habituate sin, or Devil. I confess likewise, that some have been thus rather snatched than called, like the firebrands out of the fire, and by an ecstasy of the spirit inwardly in a minute changed from incarnate Devils into incarnate Saints. So was Mary dispossessed of seven Devils, who was after so highly promoted in Christ's favour, that she had the honour to be the first witness of the Resurrection. 
Mark xuj. 9.  So that Gadarene who had entrenched and fortified himself among the Tombs, and was garrisoned with an Army of Devils, so that he broke Fetters and Chains, and could not be tamed or kept in any compass, yet in a minute at Christ's word, sent forth a Legion of Fiends, sufficient to people and destroy a Colony of Swine. And so was Paul in my Text, in a minute at Christ's Call, delivered of a multitude of blasphemous malicious spirits, and strait became the joy of Angels, the Apostle of the Gentiles. Yet mean time, these miraculous, but rarer Examples must not prescribe and set up, must not become a rule, and encourage any one to Saul's madness, on confidence of Paul's Conversion, to a more impetuous course of sinning, that he may become a more glorious Saint. 'Tis a wrong way to Heaven, to dig into the deep, and a brutish arrogance to hope, that God will the more eagerly woe us, the further our sins have divorced us from him. If some (as hath been said) have been caught or strucken in the height of their Rebellions, or in the fullness of the evil spirit called to a wane (as Diseases in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or top-pitch, are wont to decay and weaken into health again) if there have been some of these, as my Apostle, raised from the depth of sin, as Lazarus from the stench of the grave, yet these in respect of others more softly and ordinarily called, are found few in number; and such as were appointed for the Miracles, as well as the objects of God's mercy. Hence it is, that a strange disorder hath most times accompanied this extraordinary conversion of more violent outrageous Sinners. Our Apostle (to go no farther) was to be cast into a trance, and his regeneration not to be accomplished without a kind of Death and Resurrection; whereas others who are better morally qualified, or rather are less hardened in the sins of unregeneracy, do answer at the softest knock or whispering'st call of the Spirit, and at his beckon will come after him. More might be said of this point, how St. Paul was most notably converted; that he had the alleviation of ignorance, for which cause (as he says himself) he found mercy; and that others are not probably to expect the like miracle, who have not those insuperable prepossessions from custom and religion; but that this is not the business of the Text, but a praecognoscendum or passage to the clearing of it. Briefly therefore to conclude this note, Paul is the chief example mentioned in Scripture, and there be not many, though some more, that were called from the height of impiety, from the gall of bitterness, to this mystical third Heaven, or so high degree of Saint and Apostle. The more ordinary course of Gods proceeding (if we may possibly judge of the Decree by events and examples) is to call such to the state of grace, and so consequently of glory, who have passed their unregeneracy most innocently, and kept themselves least polluted from the stains of habituate wickedness, that is, have lived as much as natural men can do, in the plainest, honestest course of morality, it being presupposed that among all other moral virtues they have purchased humility, the best (if there be any preparative) for the receiving of grace. Mean while we are not to be mistaken, as if we thought God's purposes tied to man's good behaviour, or man's moral goodness to woe and allure God's spirit, as that the Almighty is not equally able to sanctify the foulest Soul by his converting grace, and the less polluted, or that he requires man's preparation: but our position is, that in ordinary charitable reason we ought to judge more comfortably, and hope more confidently of a mere moral man naturally more careful of his ways, that he shall be both called and saved, that God will with his spirit perfect and crown his morally good, though imperfect endeavours, than of another more debauched Sinner, utterly negligent of the commands of either God or nature. Which position I have in brief proved, though nothing so largely as I might, in confutation of them who do utterly condemn unregenerate morality, and deject it below the lowest degree of profaneness, as if they would teach a man his way to Heaven, by boasting arrogantly, what Paul converted confesses humbly▪ I am the nearer to Christ's Salvation, because of all sinners I am the chief. The Use in brief of this Thesis, shall be for those, who not as yet find the power of the regenerating spirit in them (for I am to fear, many of my auditors may be in this case, and I pray God they feel, and work, and pray themselves out of it) the Use, I say, is for those who are not yet full possessors of the spirit, to labour to keep their unregeneracy spotless from the greater offence, that if they are not yet called to the preferment of Converts and Saints, the second part of Heaven, that Earthly City of God; that yet they will live orderly in that lower Regiment, wherein they yet remain, and be subject to the law of nature, till it shall please God to take them into a new Commonwealth, under the law of grace; to improve their natural abilities to the height, and bind their hands and hearts from the practice and study of outrageous sins, by those ordinary restraints which nature will afford us; such as are a good disposition, education, and the like; not to leave and refer all to the miraculous working of God, and to increase our sins for the magnifying of the virtue in recalling us. God requires not this glory at our hands, that we should peremptorily over-damn ourselves, that he may be the more honoured in saving us. His mercy is more known to the World, than to need this woeful foil to illustrate it. God is not wont to rake Hell for Converts, to gather Devils to make Saints of; the Kingdom of Heaven would suffer great violence, if only such should take it. 
Acts xxiii. 1.  If Saul were infinitely sinful before he proved an Apostle, (though by the way, we hear him profess, he had lived in all good Conscience;) yet expect not thou the same Miracle, nor think that the excess of sins is the cue that God ordinarily takes to convert us. The Fathers in an obedience to the discipline and pedagogy of the old Law, possessed their Souls in patience, expecting the prophesied approach of the new, did not by a contempt of Moses, precipitate and hasten the coming of the Messias. Cornclius lived a long while devoutly, and gave much alms, till at last God called him, 
Acts x. 1.  and put him in a course to become a Christian: and do thou, if thou art not yet called, wait the Lords leisure in a sober moral conversation, and fright not him from thee with unnatural abominations. God is not likely to be wooed by those courses which nature loathes, or to accept them, whom the World is ashamed of. In brief, remember Saul and Cornelius; Saul, that he, not many, were called from a professed Blasphemer; Cornelius, that before he was called, he prayed to God always: and do thou endeavour to deserve the like mercy, and then in thy Prayer confess thine undeserving, and petition grace, as grace, that is, not as our merit, but as his freewill favour, not as the desert of our morality, but a stream from the bounty of his mercy, who (we may hope) will crown his common graces with the fullness of his spirit. And now, O powerful God, on those of us which are yet unregenerate, bestow thy restraining grace, which may curb and stop our natural inordinacy, and by a sober, careful, continent life, prepare us to a better capability of thy sanctifying spirit, wherewith in good time thou shalt establish and seal us up to the day of redemption. And thus much concerning Saul unconverted, how of all Sinners he was the chief, not absolutely, that he surpassed the whole World in rankness of sin; but respectively to his later state, that few or none are read to have been translated from such a pitch of sin to Saint-ship. Now follows the second consideration of him being proceeded Paul, i. e. converted, and then the question is, Whether, and how Paul converted, may be said the chief of all Sinners.  
'Twere too speculative a depth for a popular Sermon, to discuss the inherence and condition of sin in the regenerate; the business will be brought home more profitably to our practice, if we drive it to this issue, That Paul in this place intending by his own example to direct others how to believe the truth, and embrace, and fasten on the efficacy of Christ's Incarnation, hath no better motive to incite himself and others toward it, than a recognition of his sins, that is, a survey of the power of sin in him before, and a sense of the relics of sin in him since his Conversion. Whence the note is, That the greatness of ones sins, makes the regenerate man apply himself more fiercely to Christ. This faithful saying was therefore to Paul worthy of all acceptation, because of all Sinners he was the chief. S. Paul, as every regenerate man, is to be observed in a treble posture, either casting his Eyes backward, or calling them in upon himself, or else looking forward and aloof; and accordingly is to be conceived in a treb●e meditation, either of his life past, or present state, or future hopes. In the first posture and meditation, you may see, first Paul alone, who was before a Blasphemer, a Persecuter and injurious; secondly, all the regenerate together: For when we were in the flesh the motions of sin did work in our members, etc. and many the like. In the second posture and meditation, you may observe him retracting an error, Acts xxiii. 
Acts xxiii.  deprecating a temptation with earnest and repeated intercessions, 2 Cor. xii. 7. 
2 Cor. xii. 7.  fight with and harrasing himself, beating down his body, and keeping it in subjection, lest while he preached to others, he himself might be a castaway, 1 Cor. ix. 27, 
1 Cor. ix. 27.  &c In the third posture we find him, Rom. seven. 25. where after a long disguise he cries out, I thank God through Jesus Christ our Lord. And again, Phil. iii 13. 
Phil. iii 13.  most evidently, Forgetting those things that are behind, and reaching out to those things which are before, I press toward the mark, etc. like a racer in the heat of his course, whose Eyes desire to anticipate his feet, and enjoy the goa● before he reach it. These three carriages of the regenerate man fully prove our observation: for if either of the two former sights could afford him any content; if either his former or present state did not sufficiently terrify him, he would not be so eager on the third, it being the folly of humane pride and self-love, to contemn any foreign aid, as long as it finds either appearance or hope of domestic. If in the view of his former life he should find any thing either good or not extremely bad and sinful, he would under-prize the mercy of that Saviour, that redeemed him from so poor a guilt; if he could observe in his present state any natural firmness or stability, any inherent purity, any essential justice, he might possibly sacrifice to his own nets, and reckoning himself in perfect peace with God, neither invoke and seek, nor acknowledge a Mediator. But when in his former life he shall find nothing but the matter and cause of horror and amazement, nothing but hideous ghastly affrightments, yea, and a body of damnation: when in hope to mend himself, 
2 Cor. 12.7.  and ease his fears, he shall fly to the comfort of his present converted state, and yet there also espy many thorns of temptations, how can he but be frighted out of himself? How can he but fly from the scene of those his torments, and seek out and importune the mercy of a Saviour, which may deliver him out of all his fears? after the example of our Apostle in my Text, where he does more peremptorily apprehend Christ, and more bodily believe, That he came into the world to save sinners, because of all sinners he was chief, making his own sinfulness (being the object and external motive of God's mercy) an argument and internal motive of his own Faith and confidence. The plain meaning of this Thesis is, that among men, things are not always valued according to the merit of their nature, for then each commodity should be equally prized by all men, and the man in health should bestow as much charges on physic as the diseased: but each thing bears its several estimation by its usefulness, and the riches of every merchandise is increased accordingly as men to whom it is proffered, do either use or want it. Moreover, this usefulness is not to be reckoned of according to truth, but opinion, not according to men's real wants, but according to the sense which they have of their wants; so a man distracted, because he hath not so much reason about him as to observe his Disease, will contemn Hellebore, or any other the most precious Recipe for this Cure: and generally, no man will hasten to the Physician, or justly value his art and drugs, but he whom misery hath taught the use of them. So then, unless a man have been in some spiritual danger, and by the converting spirit be instructed into a sense and apprehension of it, he will not sufficiently observe the benefit and use of a deliverer: unless he feel in himself some stings of the relics of his sin, some pricks of the remaining Amorite, he will not take notice of the want and necessity which he hath of Christ's mediation. But when he shall with a tenderness of memory survey the guilt of his former state, from the imputation, not importunity whereof, he is now justified; when he shall still feel within him the buffet of Satan, and sensibly observe himself not fully sanctified, then, and not before, will he with a zealous earnestness apprehend the profit, yea, necessity of a Saviour, whose assistance so nearly concerns him. The second ground of this position is, That an extraordinary undeserved deliverance is by an afflicted man received with some suspicion: the consideration of the greatness of the benefit, makes him doubt of the truth of it, and he will scarce believe so important an happiness befallen him, because his misery could neither expect nor hope it. Hence, upon the first notice of it, he desires to ascertain it unto his sense, by a sudden possession of it, and not at all to defer the enjoying of that mercy, which his former misery made infinitely worthy of all acceptation. Thus may you see a shipwrecked man, recovered to some refuge, cling about, and almost incorporate himself unto it, because the fortune of his life depends on that succour. The new regenerate man finding in the Scripture the promise of a Redeemer, which shall free him from those engagements, which his former bankrupt estate had plunged him in, cannot delay so great an happiness, but with a kind of tender fear and filial trembling runs, 
Mat. xx. 4.  and strives (as the Disciples to the Sepulchre) to assure his necessitous Soul of this acceptable salvation: even sets upon his Saviour with a kind of violence, and will seem to distrust his promise, till his seal shall authorise and confirm it. Thus did the greatness of the work of the unexpected resurrection, 
Joh. xx. 25.  beget in Thomas a suspicion and incredulity, I will not believe, etc. where our charity may conjecture, that he above all the rest, was not absolutely resolved not to believe the Resurrection, but that he being absent at the first apparition, would not take so important a miracle upon trust, but desired to have that demonstrated to his sense, which did so nearly concern his faith; that so by putting his finger into the print of the nails, and thrusting his hand into his side, he might almost consubstantiate and unite himself unto his Saviour, and at once be assured of the truth, and partake of the profit of the Resurrection. Hear but the voice of the Spouse, and any further proofs shall be superfluous, where, in violence and jealousy of love, she importunes the Eternal presence of the beloved, 
Cant. viij. 6.  Set me as a seal upon thy heart, as a seal upon thine arm, for love is strong as death, jealousy as cruel as the grave: the coals thereof are coals of fire which hath a vehement flame. She had before often lost her beloved, which made her so fiercely fasten on him, for having roused him, ruit in amplexus, 
Cant. iii 4.  she rushed into his embraces, she held him and would not let him go. Thus you see the jealousy and eagerness of love produced by either a former loss, or present more than ordinary want of the object; both which how pertinent they are to the regenerate man, either observing his past sins, or instant temptations, this Discourse hath already made manifest.  
The Use of this Thesis (to wit, that the greatness of ones sins makes the regenerate man apply himself more fiercely to Christ) is first by way of caution, that we mistake not a motive for an efficient, an impulsive for a principal cause. For where we say, It makes him apply himself, etc.] we mean not that the increase of sin produces faith formally, but only inciteth to believe by way of instruction, by showing us what distress we are in, and consequently, in what a necessity of a deliverer. The meditation of our sinful courses may disclose our misery, not redress it; may explore, not mend a Sinner, like a touchstone to try, not any way to alter him. It is the controlling spirit which must effectually renew our spirits, and lead us to the Christ, which our sins told us we had need of. The sense of sin may rouse the Soul, but it is the spirit of God that lays the toils; the feeling of our guilt may beat the Waters, but it is the great Fisher of our Souls which spreads the Net, which entraps us as we are in our way to Hell, and leads us captive to salvation. The mere gripe of our Conscience being not produced by any Pharmacon of the spirit, but by some distemper arising from sin, what anxiety doth it cause within us? What pangs and twinges to the Soul? O Lord, do thou regenerate us, and then, thy holy spirit shall sanctify even our sins unto our good; and if thy grace may lead us, our sins shall pursue and drive us unto Christ. Secondly, By way of character, how to distinguish a true convert from a false. A man which from an inveterate desperate malady shall meet with a miraculous unexpected cure, will naturally have some art of expression above an ordinary joy; you shall see him in an ecstasy of thanksgiving and exultancy, whilst another, which was never in that distress, quietly enjoys the same health, and gives thanks softly by himself to his preserver. So is it in the distresses of the Soul, which if they have been excessive, and almost beyond hope of recovery; as the miracle must, so will the expression of this deliverance be somewhat extraordinary. The Soul which from a good moral or less sinful natural estate, is magis immutata quam genita, rather changed than regenerate into a spiritual, goes through this business without any great noise, the spirit entering into it in a still small voice, or at a breathing: 
Jo. xx. ●●.  but when a robustous obdurate Sinner shall be rather apprehended than called, when the Sea shall be commanded to give up his shipwreck, and the Sepulchre to restore her dead, the Soul surely which thus escapeth, shall not be content with a mean expression, but will practise all the Hallelujahs and Magnificats, which the triumphant Liturgies of the Saints can afford it. Wherefore, I say, if any one out of a full violent course of sinning conceive himself converted and regenerated, let him examine what a degree of spiritual exultancy he hath attained to, and if he find it but mean, and flight, and perfunctory, let him somewhat suspect, that he may the more confirm the evidence of his calling. Now this spiritual exultancy of the regenerate, consists both in a solemn humiliation of himself, and a spiritual rejoicing in God his Saviour; both expressed in mary's Magnificat, where she specifies in the midst of her joy the lowliness of his handmaid, and in S. Paul's victory-song over Death. So that if the conversion of an inordinate Sinner be not accompanied with unwonted joy and sorrow, with a godly sense of his past distress, and a godly triumph for his delivery; if it be not followed with a violent eagerness to fasten on Christ; finally, if there be not somewhat above ordinary in the expression, than I counsel not to distrust, but fear, that is, with a solicitous, not suspicious trembling, to labour to make thy calling and election sure; to pray to that Holy Spirit to strike our hearts with a measure of holy joy and holy sorrow, some way proportionable to the size of those sins, which in our unregeneracy reigned in us; and for those of us whom our sins have separated far from him, but his grace hath called home to him, that he will not suffer us to be content with a distance, but draw us close unto himself, make us press toward the mark, and fasten ourselves on that Saviour, which hath redeemed us from the body and guilt of this so great death. The third Use is of comfort and confirmation to some tender Souls who are incorporate into Christ, yet finding not in themselves that excessive measure of humiliation which they observe in others, suspect their own state, and infinitely grieve that they can grieve no more. Whereas this Doctrine being observed, will be an allay to their sorrow, and wipe some unnecessary tears from their Eyes. For if the greatness of sin past, or the plentiful relics of sin remaining, do require so great a measure of sorrow, to expiate the one, and subdue the other; if it be a deliverance from an habituate servitude to all manner of sin, which provokes this extraordinary pains of expression; then certainly they who have been brought up with the spirit, which were from their baptism never wholly deprived of it, need not to be bound over to this trade of sorrow, need not to be set apart to that perpetual humiliation, which a more stubborn sin or Devil is wont to be cast out by. I doubt not but a soul educated in familiarity with the spirit, may at once enjoy herself and it; and so, that if it have an humble conceit of itself, and a filial of God, may in Earth possess God with some clearness of look, some serenity of affections, some alacrity of heart, and tranquillity of spirit. God delights not in the torment of his children, (though some are so to be humbled) yea, he delights not in such burnt-offerings, as they bestow upon him, who destroy, and consume, and sacrifice themselves; but the Lord's delight is in them that fear him filially, and put their trust, i. e. assurance, confidence in his mercy; in them that rejoice, that make their service a pleasure, not an affliction, and thereby possess Heaven before they come to it. 'Tis observed in husbandry, that soil, laid on hard, barren, starved ground, doth improve it, and at once deface and enrich it, which yet in ground naturally fruitful, and kept in heart, and good case, is esteemed unnecessary and burdensome. You need not the application. Again, the husbandman can mend a dry, stubborn, wayward, fruitless earth, by overflowing of it, and on such indeed is his ordinary requisite discipline, to punish it for its amendment. But there is a ground otherwise well tempered, which they call a weeping ground, whence continually water soaks out, and this proves seldom fruitful (if our learned Husbandmen observe aright) wherefore there is sometime need of draining, as well as watering. The application is, that your Soul which either hath been naturally dry and barren, or else overwrought in the business of the World, needs a flood of tears to soften and purge it. But the well tempered Soul which hath never been out of heart, but hath always had some inward life, some fatness of, and nourishment from the spirit, is rather oppressed than improved by such an overslow. The Christian is thereby much hindered in his progress of good works, and cannot serve the Lord with alacrity, that so perpetually hangs down his head like a Bulrush. Wherefore, the Country rule is, that that ground is best which is mellow, which being crushed will break, but not crumble, dissolve, but not excessively. Hence, I say, the habituate believer need not suspect his estate, if he find not in himself such an extremity of violent grief, and humiliation, as he observes in others; knowing, that in him such a measure of tears would both soil the face of his devotion, and clog the exercise of it. His best mediocrity will be to be habitually humbled, but actually lively and alacrious in the ways of godliness; not to be too rigid and severe a Tyrant over his Soul, but to keep it in a temper of Christian softness, tender under the hand of God, and yet manlike and able both in the performance of God's worship and his own calling. And whensoever we shall find ourselves in either extreme, either too much hardened, or too much melted, too much elevated, or too much dejected; then to pray to that Holy Spirit, so to fashion the temper of our Souls, that we neither fail in humbling ourselves in some measure for our sins, nor yet too cowardly deject and cast down ourselves, below the courage, and comfort, and spiritual rejoicing which he hath prescribed us. O Holy Lord, we are the greatest of Sinners, and therefore we humble ourselves before thee; but thou hast sent thy Christ into the World to save Sinners, and therefore we raise up our spirits again, and praise, and magnify thy name. And thus much of this point, and in brief, of the first consideration of these words, to wit, as they are absolutely a profession of Paul himself, to which end we beheld him in his double estate, converted and unconverted. In his unconverted state we found, though a very great Sinner, yet not absolutely greater than those times brought forth, and therefore we were to think of him relatively to his future estate, and so we found him the greatest Sinner that ever was called in the New Testament into so glorious a Saint. Whence we observe the rarity of such conversions, that though Saul were, yet every blasphemous Sinner could not expect to be called from the depth of sin to regeneracy and salvation: and this we proved, both against the ancient Romans, and modern Censors of morality, and applied it to the care which we ought to have, of keeping our unregeneracy spotless from any reigning sin. Afterward we came to Paul converted, where we balked the Discourse of the condition of sin in the regenerate, and rather observed the effect of it; and in it, that the greatness of his sin made (as Paul, so) every regenerate man more eagerly to fasten on Christ. Which being proved by a double ground, we applied first by way of caution, how that proposition was to be understood; 2. By way of character, how a great Sinner may judge of his sincere certain Conversion; 3. By way of comfort to others, who find not the effects of humiliation and the like in themselves, in such measure as they see in others; and so we have passed through the first consideration of these words, being conceived absolutely as St. Paul's profession of himself, we should come to the other consideration, as they are set down to us as a pattern or form of confessing the estate, and applying the Salvation of Sinners to ourselves, which business requiring the pains, and being worthy the expense of an entire hour, we must defer to a second exercise.  
Now the God which hath created us, hath elected, redeemed, called, justified us, will sanctify us in his time, will prosper this his ordinance, will direct us by his grace to his glory; To him be ascribed due the honour, the praise, the glory, the dominion, which through all ages of the world have been given to him that sitteth on the Throne, to the Holy Spirit, and Lamb for evermore.    

Pars Secunda.  

SERMON XIX.  1 TIM. I. 15. 
Of whom I am the chief.  
IN all Humane Writings and Learning, there is a kind of poverty and emptiness, which makes them, when they are beheld by a Judicious Reader, look starved and Crest-faln; their Speeches are rather puffed up than filled, they have a kind of boasting and ostentation in them, and promise more substance and matter to the Ear, than they are able to perform really to the understanding: whence it falls out, that we are more affected with them at the first hearing, and, if the Orator be clear in his expression, we understand as much at the first recital, as we are able to do at the hundredth repetition. But there is a kind of Excellency in the Scripture, a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or sublimity above all other Writings in the World. The reading of every Section of it, leaves a sting in the mind, and a perpetual conceit of a still imperfect understanding of it. An intelligent man at every view finds in it a fresh mystery, and still perceives that there is somewhat beyond, not yet attained to: like men digging in Mines, the deeper he dives he finds the greatest treasure, and meets with that under ground, which looking on the outward turf, or surface, he never imagined to have been there. This I observe unto you, to show you the riches both of all, and especially of this Scripture, whereinto the deeper I dig, the more Ore I find: and having already bestowed one hour in the discussing of it; without any violence, or wresting, or wire-drawing, find plenty of new materials.  
We have already handled the Words at large in one consideration, as they are a profession of Paul himself; I will not repeat you the particular occurrents. We now without any more delay of Preface, come to the second consideration of them, as they are spoken by Paul respectively to us, i e. as they are prescribed us for a form of confessing the estate, and applying the Salvation of Sinners unto ourselves, teaching each of us for a close of our Faith and Devotion, to confess, Of all, etc.  
Where first, the cadence, or manner how Paul falls into these words, is worthy to be both observed and imitated: the chief and whole business of this Verse being the truth, the acceptable truth of Christ's Incarnation, with the end of it, the saving of sinners; He can no sooner name this word sinners, but his exceeding melting tenderness abruptly falls off, and subsumes, Of all sinners, etc. If there be any thing that concerns Sinners, I am sure I have my part in that, for of that number I am the chief. The note by the way briefly is, that a tender conscience never hears of the name of sinner, but strait applies it to itself. It is noted by Aristotle, the Master of Humane Learning, that that Rhetoric was very thin and unprofitable, very poor and like to do little good upon men's affections, which insisted on general matters, and descended not to particulars; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as if one should Discourse of sin in general, and Sinners, without reference to this or that particular sin or Sinner; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the reason of his note was, because men are not moved or stirred with this Eloquence. The intemperate person could hear a declamation against Vice, and never be affected with it, unless it stooped to take notice of his particular enormities; and so it is with other Criminals. This reason of his, was grounded upon the obdurateness of men's hearts, which would think that nothing concerned them, but what was framed against the individual Offender, all such being as dull and unapt to understand any thing, that being applied might move or prick them, as men are to take notice of a common national judgement, which we never duly weigh, till we smart under it in particular. This senselessness may also seem to have been amongst St. Paul's Corinthians, which made him use Aristotle's counsel, in driving his Speech home to their private persons, 1 Cor. vi. Where telling them, 
Ver. 10.11.  that neither Fornicators nor Idolaters, and the like, shall inherit the Kingdom of God; for fear they should not be so tender-conscienced, as of their own accords to apply these sins to themselves, and read themselves guilty in that glass; he is fain to supply that office, and plainly tell them, what otherwise perhaps they would not have conceived, and such were some of you, ver. 11. This senseless hardheartedness or backwardness in applying the either commands or threatenings of the Law to ones self, is by the Apostle called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we ordinarily translate a reprobate mind, but may be brought to signify a mind without judgement, that hath no faculty of discerning, that cannot in a general threatening, observe something that may concern the danger of his particular state: or as it may be rendered, a mind without sense, not apprehensive of those things which are manifestly proposed to them, like those walking Idols described by the Psalmist, 
Psa. cx●.  Eyes have they and see not, Ears and hear not, Noses and smell not, only beautiful Carcases of Christians, which have nothing but their shape and motion to persuade you that they live: unless we add this most unhappy symptom, which indicateth a state more wretched far than Death itself, that there is strength and vigour to oppose recovery, that amidst Death there yet survives a hatred, and antipathy to Life. In such a Soul as this, there is a perpetual re-action, an impatience of the presence of any thing which may trash, encumber, or oppress it: a judgement or denunciation is but cast away upon it, it shall be sure to return unprofitably, and neither move nor mend it. This hath been, and much more might be observed to you, of the carriage of the hard, stupid heart, toward either Scripture or Preacher, to the plain opening of this point; for you shall more clearly understand the tender heart, by observing the obdurate, and learn to be affected aright with God's Law or punishments, by knowing and hating the opposite stubborn senselessness. Now in brief, this tender heart in the discovery of a sin, or denunciation of a judgement, needs not a particular, Thou art the man] to bring it home to his person: The more wide, and general the proposal is, the more directly and effectually is this strucken with it. In a common Satire or Declamation against sin in general, it hath a sudden art of Logic, to anatomize and branch this sin in general, into all its parts; and then to lay each of them to its own charge; it hath a skill of making every passage in the Scripture, a glass to espy some of her deformities in, and cannot so much as mention that ordinary name of sin or Sinner, without an extraordinary affection, and unrequired accusation of itself. Of all sinners, etc. The plain reason of this effect in the tender heart is, first, because it is tender. The soft and accurate parts of a man's body, do suffer without re-action, i. e. do yield at the appearance of an Enemy, and not any way put forward to repel him. These being fixed on by a Bee, or the like, are easily penetrated by the sting, and are so far from resisting of it, that they do in a manner draw it to them, and by their free reception allure it to enter so far, that the owner can seldom ever recover it back again. Whereas on a dead Carcase, a thick or callous member of the body, a Bee may fix and not forfeit her sting. So doth a tender heart never resist or defend itself against a stroke, but attenuates its self, lays wide open its pores; to facilitate its entrance; seems to woe a threatening, to prick, and sting, and wound it sharply, as if it rejoiced in, and did even court those torments, which the sense of sin or judgement thus produced.  
Again, a tender heart ordinarily meets with more blows, more oppressions than any other: its very passiveness provokes every ones malice; the fly and dust, as if it were by a kind of natural instinct, drive directly at the Eye, and no member about you shall be oftener rubbed or disordered, than that which is raw or distempered; the reason being, because that which is not worthy notice to another part, is an affliction to this, and a mote which the hand observes not, will torment the eye. So is it with the Conscience, whose tenderness doth tempt every piece of Scripture to afflict it, and is more encumbered with the least atom of sin or threat, than the more hardened sinner is with a beam or Mountain.  
Thirdly, One that hath any solemn business to do, will not pass by any opportunity of means, which may advantage him in it. One that hath a search to make, will not slip any evidence which may concur to the helping of his discovery; one that hath any Treatise to write, will be ready to apply any thing that ever he reads, to his Theme or purpose. Now the search, the discourse, the whole employment of a tender heart, is the enquiry after the multitude of its sins, and in sum, the aggravation of each particular guilt, in and against itself, that so having sufficiently loaded itself, and being tired with the weight and burden of its sins, it may in some measure perform the condition which Christ requires of them which come to him, and be prepared to receive that ease, which Christ hath promised to the weary and heavy laden. 
Mat. xi. 26.  So than if the tender Conscience doth never repel, or reverberate any mention of sin, but doth draw out the sting of it to its length; if it be much affected with the least atom of sin, and therefore meets with frequent disorders; if lastly, it make its employment to gather out of all the Scripture, those places which may advantage her in the sight and sense of her sins: then certainly doth she never hear of the name of sinner, but strait she applies it to herself, which was the point we undertook to show.  
The direct use of this Proposition is for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or judgement of our estate. 'Tis observed in the body, that the rest of the senses may be distempered, and lost without impairing of it, but only the touch cannot, which therefore they call the sense of life, because that part or body which is deprived of feeling, is also at Death's Door, and hath no more life in it, than it hath relics of this sense. So is it also in spiritual matters: of all other symptoms this of senselesness is most dangerous, and as the Greek Physicians are wont to say of a desperate Disease, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very very mortal. This feeling tenderness is necessary to the life of grace, and is an inseparable both effect and argument of it. Wherefore I say, for the judgement of yourselves, observe how every piece of Scripture works upon you. If you can pass over a Catalogue of sins and judgements▪ without any regret, or reluctancy, if you can read Sodom and Gomorrha, Babylon and the Harlot Jerusalem, and not be affected with their stories, if thou canst be the Auditor of other men's faults, without any sense or gripping of thine own, if the name of sin or Sinner be unto thee but as a Jest or Fable, not worthy thy serious notice; then, fear thy affections want of that temper, which the softening spirit is wont to bestow where it rests, and accordingly, as thou findest this tenderness increasing or waning in thee, either give thanks or pray: either give thanks for the plenty of that spirit which thou enjoyest, or in the sense of thy wants importune it, that God will give us softened relenting hearts, that the recital of other men's sins may move us, other men's judgements may strike us, other men's repentance melt us with a sense, with a confession, with a contrition of our own. But above all, O Holy Spirit, from hardness of heart, from an undiscerning, reprobate spirit, from a contempt, nay neglect, a not observing of thy Word, as from the danger of Hell, Good Lord deliver us.  
And thus much of this point, of this effect of a tender heart, noted to you out of the cadence of the words. I now come to observe somewhat more real out of the main of the words themselves, Of whom, etc. We find not our Apostle here complementing with himself, either exc●sing or attenuating his guilt, but as it were glorying in the measure of his sins, striving for preeminence above all other Sinners, challenging it as his right, and as eager upon the preferment, as his Fellow-Labourer Peter his Successor for a Primacy (as he professes) of all Bishops, yea the whole Church; so our Apostle here, Of all sinners I am the chief. The note briefly is this, That every one is to aggravate the measure and number of his sins against himself, and as near as he can, observe how his guilt exceedeth other men's. This was S. Paul's practice, and our pattern, not to be gazed on but followed, not to be discussed, but imitated. In the Discourse whereof I shall not labour to prove you the necessity of this practice, which yet I might do out of David's Example in his penitential Psalms, especially 51. out of Nehemiahs' Confession, and the like; but taking this as supposed, I shall rather mix doctrine, and reason, and use, altogether, in prescribing some forms of aggravating ourselves to ourselves; yet not descending to a particular dissection of sin into all its parts, but dealing only on general heads, equally appliable to all men, briefly reducible to these two, 1. Original sin, or the sin of our nature, of which we are all equally guilty; 2. Personal sin, grounded in and terminated to each man's person.  
For Original sin, it is the Father's complaint, and aught more justly to be ours of these times, that there is no reckoning made of it, 'tis seldom thought worthy to supply a serious place in our humiliation; 'tis mentioned only for fashion's sake, and as it were to stop God's mouth, and to give him satisfaction, or palliate the guilt of our wilful Rebellions; not on any real apprehension, that its cure and remedy in Baptism is a considerable benefit, or the remanent weakness (after the kill venom is abated) were more than a trivial disadvantage. So that we have a kind of need o● original clearness of understanding, to judge of the foulness of original sin, and we cannot sufficiently conceive our loss, without some recovery of those very faculties we forfeited in it. But that we may not be wilfully blind in a matter that so imports us, that we may understand somewhat of the nature and dangerous condition of this sin, you must conceive Adam, wh● committed this first sin, in a double respect, either as one particular man, or as containing in his Loins the whole nature of man, all mankind, which should ever come from him. Adam's particular sin, i. e. his personal disobedience is wonderfully aggravated by the Fathers, 1. From his original justice, 
Aug. de Civ. 21.12.  which God had bestowed on him; 2. From the near familiarity with God, which he enjoyed, and then lost; 3. From the perpetual blessed estate, which had it not been for this disobedience, he might for ever have lived in; 4. From the purity and integrity of his Will, which was then void of all sinful desire, 
Ib. l. 14. c. 12.  which otherwise might have tempted to this disobedience; 5. From the easiness of both remembering and observing the Commandment, it being a short prohibition, and only to abstain from one Tree, where there was such plenty besides; 6. From the nature and circumstances of the offence, by which the Fathers do refer it to all manner of heinous sins, 
Vid. Leon. p. 143.  making it to contain a breach of almost each moral Law, all which were then written in the tables of his heart, and therefore concluding it to be an aggregate or mixture of all those sins which we have since so reiterated, and so many times sinned over. So then this personal sin of Adam was of no mean size, not to be reckoned of as an every day's offence, as an ordinary breach, or the mere eating of an apple. In the next place, as Adam was no private person, but the whole humane nature, so this sin is to be considered either in the root, or in the fruit, in its self, or in its effects. In its self, so all mankind, and every particular man, is, and in that name must humble himself as concerned in the eating of that fruit, which only Adam's teeth did fasten on; is to deem himself bound to be humbled for that pride, that curiosity, that disobedience, or whatsoever sin else can be contained in that first great transgression; and count you this nothing, to have a share in such a sin, which contains such a multitude of Rebellions? 'Tis not a slight, perfunctory humiliation that can expiate, not a small labour that can destroy this monster which is so rich in heads, each to be cut off by the work of a several repentance. Now in the last place, as this sin of all mankind in Adam is considered in its effects, so it becomes to us a body of sin and death, a natural disorder of the whole man, an hostility and enmity of the flesh against the spirit, and the parent of all sin in us, as may appear Rom. seven. and Jam. 1.14. Which that you may have a more complete understanding of, consider it as it is ordinarily set down, consisting of three parts, 1. A natural defect, 2. A moral affection, 3. A legal guilt, i. e. a guiltiness of the breach of the Law; for these three (whatsoever you may think of them) are all parts of that sin of our nature, which is in, and is to be imputed to us, called ordinarily original sin in us, to distinguish it from that first act committed by Adam, of which this is an effect. And first, that natural defect is a total loss, and privation of that primitive justice, holiness and obedience, which God had furnished the Creature withal; a disorder of all the powers of the Soul, a darkness of the understanding, a perverseness of the will, a debility, weakness, and decay of all the senses, and in sum, a poverty and destruction, and almost a nothingness of all the powers of Soul and Body. And how ought we to lament this loss with all the veins of our heart? to labour for some new strain of expressing our sorrow, and in fine, to petition that rich grace, which may build up all these ruins? to pray to God that his Christ may purchase and bestow on us new abilities? that the second Adam may furnish us with more durable powers and lasting graces, than we had, but forfeited in the first? The following part of this sin of our nature, viz. A moral evil affection, is word for word mentioned, Rom. seven. 5. 
Rom. seven. 5.  For there the Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordinarily translated motions of sins, and in the margin the passions of sins, are more significantly to be rendered affections of sins, i. e. by an usual figure, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sub. p●o Adjun.  sinful affections. That you may the better observe the encumbrances of this branch of this sin, which doth so over shadow the whole man, and so fence him from the beams and light of the spiritual invisible Sun, I am to tell you that the very Heathen that lived without the knowledge of God, had no conversation with, and so no instruction from the Bible in this matter, that these very Heathens I say, had a sense of this part of original sin, to wit, of these evil moral lusts and affections, which they felt in themselves, though they knew not whence they sprang. 
Iambl. Protrept. p. 102. c. 17.  Hence is it that a Greek Philosopher out of the ancients, makes a large Discourse of the insatiable desire and lust which is in every man, and renders his life grievous unto him, where he useth the very same word, though with a significant Epithet added to it, that S. James doth c. 1. ver. 15. 
Jam. c. i.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, infinite lust, with which, as S. James saith, a man is drawn away and enticed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so saith he, that part of the mind in which these lusts dwell, is persuaded and drawn, or rather fall backward and forward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which lust or evil concupiscence he at last defines to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unsatiable intemperance of the appetite, never filled with a desire, never ceasing in the 
* Prosecution. P. 136.  persecution of evil; and again he calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our birth and nativity derived to us by our parents, i. e. an evil affection hereditary to us, and delivered to us as a Legacy at our Birth and Nativity: all which seems a clear expression of that original lust, whose motions they felt, and guest at its nature. Hence is it, that it was a custom among all of them, I mean the common Heathen, to use many ways of purgations, especially on their children, who at the imposition of their names, were to be lustrated and purified with a great deal of superstition and ceremony, such like as they used to drive away a plague, or a cure for an House or City. As if nature by instinct had taught them so much Religion, as to acknowledge and desire to cure in every one this hereditary disease of the soul, this plague of man's heart, as 'tis called 1 Kings viij. 38. 
1 Kin. viij. 38. Socrates, etc.  And in sum, the whole learning of the Wisest of them (such were the Moralists) was directed to the governing and keeping in order of these evil affections, which they called the unruly citizens and common people of the soul, 
Max. Tyrius.  whose intemperance and disorders they plainly observed within themselves, and laboured hard to purge out, or subdue to the government of reason, and virtue; which two we more fully enjoy, and more Christianly call the power of grace, redeeming our Souls from this Body of sin. Thus have I briefly showed you the sense that the very Heathen had of this second branch of original sin, which needs therefore no farther aggravation to you but this, that they who had neither Spirit nor Scripture to instruct them, did naturally so feelingly observe and curse it, 
E●rip.  that by reason of it they esteemed their whole life but a living death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and their body but the Sepulchre of the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both which together are but a periphrasis of that which S. Paul calls in brief the body of death. And shall we who have obtained plenty of light and instruction, besides that which nature bestowed on us with them, shall we, I say, let our Eyes be confounded with abundance of day? shall we see it more clearly, to take less notice of it? Shall we feel the stings of sin within us (which though they do but prick the regenerate, prove mortal to the rest of us) and shall we not observe them? Shall we not rather weep those Fountains dry, and crop this luxury of our affections with a severe, sharp sorrow and humiliation? Shall we not starve this rank, fruitful Mother of Vipers, by denying it all nourishment from without, all advantages of temptations and the like, which it is wont to make use of, to beget in us all manner of sin? let us aggravate every circumstance and inconvenience of it to ourselves, and then endeavour to banish it out of us, and when we find we are not able, importune that strong assistant the Holy Spirit, to curb and subdue it, that in the necessity of residing, it yet may not reign in our mortal bodies; to tame and abate the power of this necessary Amorite, and free us from the activity and mischief, and temptations of it here, and from the punishment and imputation of it hereafter. And so I come to the third part, or brach of this original sin, to wit, its legal guilt, and this we do contract by such an early prepossession, that it outruns all other computations of our life. We carry a body of sin about us, before we have one of flesh, have a decrepit, weak old man with all his crazy train of affections and lusts, before even infancy begins. Behold saith the Psalmist, Psal. li. 5. 
Psa. li. 5.  I was shapen in iniquity, and in sin did my mother conceive me: as if guilt were the plastic power that form us, and wickedness the Minera and Element of our being, as if it were that little moving point, which the curious enquirers into nature, find to be the rudiment of animation, and pants not then for life, but lust, and endless death. So that the saying of St. James c. i 15. 
Jam. i 15.  seems a description of our natural birth, When lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death. Nor does this hasty inmate leave us when grown up: no, it improves its rancour against God and goodness, mixes with custom, passion, and example, and whatever thing is apt to lead us unto mischief, fomenting all the wild desires of our inferior brutal part, till it become at last an equal and professed Enemy, making open hostility, setting up its Sconces, fortifying itself with munition and defence, as meaning to try the quarrel with God, and pretending right to man, whom God doth but usurp. Thus shall you see it encamped, and setting up its banners for tokens, under that proud name of another law, Rom. seven. 23. I see another law in my members, warring against the law of my mind, and as if it had got the better of the day, bringing me into captivity to the law of sin, which is in the members, i. e. unto its self. And shall we feel such an Enemy within us, laying siege at God and grace in us, and fiercely resolving, whether by deceit or battery to captivate us unto himself, and shall we not take notice of him? Shall we not think it worthy our pains and expense, to defeat him, or secure ourselves? Beloved, that will be the best stratagem for the taking of this Enemy, which is now adays most ordinary in Sieges, to block up all passages, and hinder all access of fresh provision, and so by denying this greedy devourer all nourishment from without, to starve and pine him into such a tameness, that he may be taken without resistance; which how really you may perform by these means of mortification and repentance prescribed you in Scripture, you shall better learn by your own practice than my discourse.  
The fourth aggravation of this guilt is, that its minera and fuel lurks even in a regenerate man, wretched, 
1 Cor. ix. 27.  etc. and enforceth Paul into a conflict, a War against himself. And is it possible for one otherwise happy (as the regenerate man inwardly surely is) to sleep securely, and never to try a Field with the Author of its so much misery, or finding it to be within its self, part of itself, not to think it a sin worthy repentance, and sorrow, by which Gods Holy Spirit is so resisted, so affronted, and almost quelled and cast out?  
Fifthly and lastly, the guilt of it appears by the effects of it, 1. inclination, 2. consent to evil: for even every inclination to sin, without consent, is an irregularity and kind of sin, i. e. an aversion of some of our faculties from God; all which should directly drive amain to him and goodness. That servant which is commanded with all speed and earnestness, to go about any thing, offends against his Master's Precept, if he any way incline to disobedience, if he perform his commands with any regret or reluctancy Now secondly, consent is so natural a consequent of this evil inclination, that in a man you can scarce discern, much less sever them. No man hath any inordinate lust, but doth give some kind of consent to it, the whole will being so infected with this lust, that that can no sooner bring forth evil motions, but this will be ready at hand with evil desires: and then, how evident a guilt, how plain a breach of the Law it is, you need not mine eyes to teach you. Thus have I insisted somewhat largely on the branches of Original sin, which I have spread and stretched the wider, that I might furnish you with more variety of aggravations on each member of it, which I think may be of important use, for this or any other popular Auditory, because this sin ordinarily is so little thought of, even in our solemnest humiliations. When you profess that you are about the business of repentance, you cannot be persuaded that this common sin, which Adam, as you reckon, only sinned, hath any effect on you. I am yet afraid that you still hardly believe that you are truly, and in earnest to be sorry for it, unless the Lord strike our hearts with an exact sense, and professed feeling of this sin of our nature, and corruption of our kind. And suffer us not, O Lord, to nourish in ourselves such a torpor, a sluggishness and security, lest it drive us headlong to all manner of hardheartedness, to commit actual sins, and that even with greediness.  
And so I come briefly to a view of each man's personal sins, I am the chief: where I might rank all manner of sins into some forms or seats, and then urge the deformity of each of them single and naked to your view; but I will for the present, presume your understandings sufficiently instructed in the heinousness of each sin forbidden by the Commandments. For others, who will make more or less sins than the Scripture doth, I come not to satisfy them, or decide their Cases of Conscience. In brief, I will propose to your practice only two forms of confessing your sins, and humbling yourselves for them, which I desire you to aggravate to yourselves, because I have not now the leisure to beat them low, or deep to your Consciences. Besides original sin already spoken of, you are to lay hard to your own charges, first, your particular chief sins, secondly, all your ordinary sins in gross. For the first, observe but that one admirable place in Solomon's Prayer at the dedication of the Temple: If there be in the land famine, etc. Whatsoever plague, whatsoever sickness, 
1 Kin. viij. 3●.  what prayer or supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hand to this house; then hear thou in Heaven, etc. Where the condition of obtaining their requests from God is excellently set down, if they shall know, i. e. be sensible of, be sorry for, and confess to God every man the plague of his own heart, that is, in the bulk and heap of their sins, shall pick the fairest loveliest sin in the pack, the plague, i. e. the pestilential, reigning, sweeping offence, on which all the lower train of petty faults do wait and depend, do minister and suppeditate matter to work: If, I say, they shall take this Captain sin, and anatomize, and cut up, and discover every branch of him without any fraud or concealment before the Lord, and then Sacrifice that dear darling, and with it their whole fleshy lust, as an Holocaust, or whole Burnt-offering before the Lord: then will he hear from Heaven his dwelling place, and when he heareth, forgive even their other concealed sins, because they have disclosed so entirely, and parted so freely from that. For there is in every of us one master sin that rules the rabble, one fatling which is fed with the choicest of our provision, one Captain of the Devil's Troop, one the plague in every man's heart. This being sincerely confessed and displayed, and washed in a full stream of tears; for the lower more ordinary sort, for the heap or bulk, we must use David's penitential compendious art, Psa. nineteen. 12. 
Psal. nineteen. 12.  who overcome with the multitude of his sins to be repeated, folds them all in this Prayer, Who can tell how oft he offendeth? etc. And do thou, O Lord, work in us the sincere acknowledgement of, and contrition for both them, and the whole bundle of our unknown every days transgressions, and having purged out of us those more forward, known, notorious enormities, cleanse us also from our secret faults. And thus much be spoken of this Proposition, that, and how every man is to aggravate the measure and number of his sins against himself. The whole doctrine is, and in our whole Discourse hath been handled for a store of uses; for in setting down how you are to aggravate your sins, especially your original sin against yourselves, I have spoken all the while to your affections, and will therefore presume that you have already laid them up in your hearts to that purpose. Only take one pertinent use for a close, which hath not been touched in the former discourse. If every one be to aggravate his own sins, and to reckon himself of all sinners the chief; then must no man usurp the privilege to see or censure other men's sins through a multiplying glass, i. e. double to what indeed they are, as most men do now adays. What so frequent among those, who are most negligent of their own ways, as to be most severe inquisitors of other men's? and to spy, and censure, and damn a mote or atom in another man's Eye, when their own is in danger to be put out by a Beam? Hence is it, that among lay-men the sins of clergy are weighed according to the measure of the Sanctuary, which was provided for the paying of their Tithes, Leu. xxvii. 25. 
Hooker p. 428.  i e. double the ordinary balance; and their own, if not under, at most according to the common weight of the Congregation. In a Minister every error shall become an heresy, every slip a crime, and every crime a sacrilege; whereas, beloved, he that means to take out St. Paul's Lesson, must extenuate every man's sins but his own, or else his heart will give his tongue the lie, when it hears him say, Of all, etc.  
And so much of this Doctrine of aggravating our sins to ourselves, which we are to perform in our daily audit betwixt us and our own Consciences. There is another seasonable observation behind in a word to be handled; this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of whom, hath a double relation, either to Sinners simply, and so it hath been handled already; or to Sinners as they are here set down, to wit, those Sinners which Christ came into the World to save; and so St. Paul here is changed from the chief of Sinners to the chief of Saints, and then the Doctrine is become a Doctrine of comfort fit for a Conclusion, that he who can follow Paul's Example and Precept, can sufficiently humble himself for his sins, accept that faithful saying, and rightly lay hold on Christ, may assure himself that he is become a chief Saint, for so could Paul say, Of all sinners I am the chief, and therefore of all those Sinners that Christ came into the World to save, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am the chief too. I shall not discuss this point at large, as being too wide to be comprehended in so poor a pittance of time, but show the condition of it briefly. He that by God's inward effectual working, is come to a clear sight and accurate feeling of his sins; that hath not spared any one minute [of] circumstances for the discovery of them, not one point of aggravation for the humbling of himself, he that being thus prepared for his journey to Christ with his burden on his back, shall then take his flight and keep upon the wing, till he fix firmly on him, may be as sure that he shall die the Death, and reign the Life of a Saint, as he is resolved that God is faithful in his promises: then may he live with this syllogism of confidence, not presumption in his mouth, 'Tis a faithful saying, that Christ came into the World to justify, sanctify, and save believing humbled sinners; but I find myself an humble and believing, and consequently, a justified, sanctified Sinner; therefore 'tis as certain a truth, that I shall be saved. And thus you see Paul's, I am the chief,] interpreted by that assured persuasion, Rom. viij. 38. that neither death nor life, nor any creature shall be able to separate him, etc. I will not discuss the nature of this assurance, whether it be an act of faith or hope, only thus much, it seems to be derived or bestowed upon hope by Faith, an expectation of the performances of the promises grounded upon a firm Faith in them, and so to be either an eminent degree of Faith, or a confirmed Hope. The use of this point is, not to be content with this bare assurance, but to labour to confirm it to us by those effects which do ordinarily and naturally spring from it. Such are first joy, or glorying, mentioned Heb. iii 6. 
Heb. iii 6.  the confidence and rejoicing of your hope firm unto the end; secondly, a delight in God, mentioned, 1 Pet. i 3.6. 
1 Pet. i 3.6.  a lively hope, etc. wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you exult, you greatly rejoice and are delighted; thirdly a patient adhering to God in a firm expectation of this state, even in the midst of all manner of Worldly evils, mentioned Isa. viij. 17. 
Isa. viij. 17.  I will wait upon the Lord which hideth his face, and I will look for him, i. e. I will wait his leisure patiently, for I am sure he will uncover his face. And Job more plainly and vehemently, Though he kill me, yet will I trust in him. So verbatim, Rom. viij. 25. 
Rom. viij. 25.  then do we in patience wait for it, and 2 Thes. iii 5. 
2 Thes. iii 5.  The patient waiting for Christ. Fourthly, As an effect of this patience, a silence and acquiescence in the Will of God, without any desire of hastening or altering any effect of it. So Psa. xxxvii. 7. 
Ps. xxxvii. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rest in the Lord, where the Hebrew hath it, be silent to the Lord, and wait patiently for him, i. e. as the consequents interpret it, quarrel not with God for any thing that happens according to his will, but against thine, as the prosperity of the wicked, and the like. Fifthly, A confirmation of the mind, as making our hope the anchor of our soul, sure and steadfast, Heb. vi. 17. 
Heb. vi 17. Luk. xxi. 19.  that we may thereby in patience possess our souls, Luke xxi. 19. And lastly, a desire of sanctifying ourselves, according to that 1 Jo. three 3. 
1 Jo. three 3.  Every man that hath this hope in him, purifies himself, even as Christ is pure. These six effects briefly set down, may be certain marks to you, by which you may judge how just grounds your assurance stands on, and whereby it is to be distinguished from presumption. O Lord let the fullness of thy Holy Spirit overshadow us, and increase our weaker Faith into a richer measure of assurance, and our more fearful hopes into a degree of full persuasion and certain expectation of those Visions that thou shalt reveal, and that blessed estate that thou shalt bestow upon us; and lest our confidence may either be or seem but a presumption, work in us those effects of patience, of silence, of joy, of delight, of confirmation of mind, and above all, a desire and ability of sanctifying our lives unto thee.  
Thus have I with all possible haste made an end of these words; and at this time, out of the cadence of them, observed to you the tenderness of St. Paul and every regenerate man, at the least mention of a sin or Sinner, illustrated by the opposite hardness of heart, proved of soft, tender parts of our body, and made use of for a crisis or judgement of our estate and livelihood in grace. Secondly, out of the words themselves we observed the necessity, and method of aggravating our sins, especially original sin against ourselves, which we made use of against those that are more quicksighted in other men's estates and guilts than their own. Thirdly, We closed all with that comfortable doctrine of assurance, discussed to you in brief with six effects of it, proposed for an Example to your care and imitation.  
Now the God which hath created us, redeemed, called, justified us, will sanctify in his time, will prosper this his ordinance to that end, will direct us by his grace to his glory; To him be ascribed due the honour, the praise, the glory, the dominion, which through all ages of the world have been given to him that sitteth on the Throne, to the Holy Spirit, and to the Lamb for evermore.    

DISSERTATIONES QUATUOR, QVIBUS EPISCOPATUS JURA EX S. Scriptures & Primaeva Antiquitate ADSTRWNTUR, Contra Sententiam D. BLONDELLI ET ALIORUM.  
Quibus Praemittitur Dissertatio Prooemialis, DE ANTICHRISTO, De Mysterio Iniquitatis, de Diotrephe, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de Gnosticis, sub Apostolorum aevo se prodentibus.  
AUTHORE Henrico Hammond, S. S. Theol. Professore, PRESBYTERO ANGLICANO.  
LONDINI: Typis Tho. Newcomb, Impensis R. Royston Bibliopolae Sacrae Regiae Majestati, ad Insigne Angeli in Amen-Corner, & R. Davis Bibliopolae Oxon. 1683.   

EPISTOLA AD Virum Integerrimum.  
§. 1. QUaeris à me, vir Integerrime, quid rei sit, aut quid in excusationem nostram apud exteros obtendi possit, quâ ratione, aut quibus demum patrociniis propugnanda Gentis existimatio (seu potius coeli hominumque invidia amolienda) sit, quòd, cum duo inter Reformatos magna nomina, Claudius Salmasius, & David Blondellus, Episcoporum ordinem tam strenuè & prolixè invaserint, universa apud nos literatorum natio (quae satis novit, non solùm fortunas & famam suas, verùm & ipsum corporis Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum dignitate istius ordinis conjuncta esse) tam profundo interim silentio rem omnem permiserit, ex torpore seu veterno suo, quo jamdiu sepulta gens apud proximos eviluit, nullâ hostium provocatione aut minis, nullâ calamorum, quasi arundinum, apparatu, nullo pugnantium celeusmate, nullis triumphantium vel Io canentium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excitanda.  
§. 2. Nec certè dissimulaverim, illud nobis expectandum fuisse, ut, qui res nostras per decennium utrique regimini tam saeculari, quam Ecclesiastico adeò improsperè succedentes, (Benignissimo Patre, ob impietates & Sacrilegia nostra, sic jubente) vel qui Genium Populi, & praecipuè literatorum apud Anglos ingenium è longinquo, & non suis, sed aliorum oculis perlustraverint, hanc nobis dicam impingerent.  
§. 3. Verùm, cum recognoverint viri boni, rerùmque, & existimationum nostrarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indagatores, quam non calamis hîc, sed sclopetis, non pacatis animorum, sed ferocibus brachiorum impulsibus, res universa gesta fuerit, quam nobis jamdiu nihil profuerint, imò quam (miserandâ sorte) obfuerint firmissimarum rationum momenta, quibus contra populares & contribules nostros (districtis ensibus omnes controversiarum nodos discindere paratos, nec syllogismis, sed tormentis, bellicisque omne genus machinis, acropoles nostras impetentes) Episcoporum Jura, non indiligenter, sed tamen frustra, tuebamur: cum rursus meminerint (quemadmodum insula haec, naturâ contra exteros munita, eorum jamdiu formidinem abjecit, à quibus toto Pelago divisa fuerit, sic &) Ecclesiam Anglicanam, quamvis cum Vniversâ Primitiuâ Ecclesiâ & cum aliis omnibus, quibus ista non displicuit, concordiam intimam sedulò colat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamen jure gaudentem, & (sub Monarchâ primùm, Fidei Defensore, Christíque in Regno ipsius Vicario, dein, salvis Regni juribus, sub Primate suo) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suis privilegiis munitam, suis columnis innixam, nullique externo tribunali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, causam suam coram transmarinis actoribus neutiquam dicendam censuisse, nec quidem anxiè aut sollicitè curavisse, quam de ipsâ (utcunque asperam) sententiam dissentientium unus aut alter, injussus pronunciaverit: cum denique in mentem revocaverint, quantò magis in evolvendis, quam scribendis libris Doctores, & Professores nostri operas & diligentiam suam exercuerint, quam obnixè laboraverint omnigenâ lectione dogmata firmare, antiqua statuminare, illúdque Nicenorum Patrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Reformationis Aglicanae fundum, pectoribus intimis imbibendum proponere, adeóque omnes, curae ipsorum commissos, ex Scripturis & Patribus ad omnigenam puritatem, simúlque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituere, nec tam inimicitias cum aliis, quam cum suis, & universâ (quatenus per Dei verbum licuerit) Ecclesia Christi pacem custodire; cum haec, inquam, omnia solerti & pacatâ ment recoluerint, desinent tandem mirari, aut portenti loco habere, quòd quibus nec animus, nec arma, nec calami, nec argumenta ad propulsandum omnem adversariorum insultum defuerint, iis tamen quandoque uti non placuerit, aut cum exteris, & curae nostrae neutiquam commissis, supervacaneam & inutilem miscere disputationem, cum asperioribus telis, & ex Vulcani, non Minervae officinâ petitis, domi res tota ageretur.  
§. 4. Nobis interim ex adverso, nec enim diffitemur, cumulatiorem admirationis simul, ac querelarum materiam D. Blondellus suppeditavit, qui cum Reformatae in Galliâ Ecclesiae defensionem à contribulibus suis ipsi satis honorificè impositam in se receperit, simúlque à doctis hujus saeculi viris magnae diligentiae, plurimae lectionis famam reportaverit, adeo tamen nullâ aut Ecclesiae nostrae curâ, aut miseriarum sensu tangebatur, ut è contra Oppressos acriùs pungendos, afflictos conterendos existimaret, ideóque 
* Vniversis Dei O. M. servis occidente toto, maxime vero per Britan●●●s D. Blondellus salutem precatur. Ep. nuncup. inscript.  Britannias nostras, provinciam satis squallidam, & non suam, ipsius tamen judicio subjiciendas, calculo opprimendas censeret, & de Ecclesiâ nostrâ (cui ante annos non multos, cum rebus pacatis & prosperis uteretur, eum non adeò infensum fuisse certis indiciis nobis innotuit) aegrâ jam, & vacillante, & animam quasi ipsam, inter intestinas turbas, & clades, agente, ilico triumphos agere moliretur.  
§. 5. Quod tamen idem de Cl. Salmasio nolim à nobis dictum putetur, qui virum eximiae eruditionis non modò utroque isto crimine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palàm liberamus (ut qui in prioribus scriptis suis nullibi, quod scimus, in agrum nostrum falcem suam immiserit, aut in Ecclesiam Anglicanam calamum strinxerit) sed etiam Episcopis nostris (quos & necessarios & retinendos disertè 
* Defens Peg. Praef. fol. 4.  pronunciavit) multò aequiorem, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiasticae propagnatoribus meritò infensiorem, ex ipsius post Caroli Regis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Def. Reg. capite praecipue X. p. 352, 353.357.362.363. ●75.  edito scripto, agnoscimus, & gratulamur.  
§. 6. Caeterùm, ut ad D. Blondellum revertamur, virum itidem inter primos Collegarum suorum eruditum, at in hoc, quo nos ferire & opprimere voluit, argumento, non à nobis longiùs, & ab Apostolicâ Catholicâ Christi Ecclesiâ, quam à Doctissimis fratribus suis, sat scio, à Magno Isaaco Casaubono, & optimo sene Petro Molinaeo abeuntem, licebit pauculis interpellare, & notissimi facti sensum, quo tangimur, etiam palàm exponere.  
§. 7. Certè si hoc sit arctiorem cum Christo nostro suavissimo, & lenissimo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unionem profiteri, si hoc defaecatiorem puritatem factis exprimere, si, cum Christus ipse à suis iniquissimè habitus, noluerit, suorum nimio contemptu provocatus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christianus interea, & inter Evangelicos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, universum Ordinem, à popularibus nostris tam inclementer habitum, ipsius etiam calamo transfossum cupiat; si qui ex utroque rivo, Helicone & Jordane, copiosiùs ebiberit, religionis intaminatae, & bonarum literarum duplici culturâ emollitus, istam erga fratres contritos, & pessundatos (nimiam, & inutilem) asperitatem exercendam existimet; si, quod de Idumaeis querebatur Deus, 
* Obad. 12.13.14.  Laetatos esse super filios Judae in die perditionis eorum, intrasse portam populi Dei in die ruinae eorum, & in exitibus stetisse, ut interficerent eos qui evaserant ex eâ; si, quod iram Dei magnam in opulentas gentes accendisse dicitur, Zach. 1.15. [quòd scilicet cum Deus iratus fuerit parùm, ipsi adjuverint in malum] id etiam de Puritatis Evangelicae Professore, in die vastitatis & angustiae nostrae dici possit; Tunc certè longum valete, Charitatis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelicae blandissima, sed vana nomina, valete turtures, agníque, nec ab ovili pastoris nostri, aut de candidis sanctissimi Spiritus turribus auspicatiora, aut mitiora dehinc expectanda sint, quam ab immansuetis quibusvis deserti incolis, ab incultissimo montium comitatu sperari possent.  
§. 8. At nec nobis, nec Matri nostrae dilectissimae, Ecclesiae adhuc (Deo procurante) Anglicanae, luctuosae quidem, sed & formosae, & ab ipso paedore & foeditate magis spectabili (nobisque multo chariùs aestimatae, ex quo in cruce posita, imagini Christi nostri conformis facta est) querelis aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus est: imò potius gaudendi & exultandi copiam nobis factam esse putamus, quòd decennio jam integro, constantiam & officium nostrum fortunarum omnium jacturâ, custodiis diutinis, exiliorum non uno genere, ipsóque demum sanguine consignatam, Deo, Angelis hominibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (solo agonothetâ nostro nobis assistente, aut opem ferente) fortiter, & pro athletarum more comprobavimus.  
§. 9 Dabit, uti speramus, Benignissimus Pater, (quem etiamnum assiduis precibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) dabit reliquis Vniversae Ecclesiae suae partibus, post tot procellarum vicissitudines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pacémque felicissimam, dabit Orbi Christiano Halcyonios, & placidos dies; nobis verò perpessiones nostrae, stigmata, & cicatrices, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyr, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ait Polycarpus) nulla blandientis saeculi mercede, nullo profundae & illibatae tranquillitatis pretio à nobis redimendae (utpote quarum ope, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) inter donativa Imperatoris nostri, inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & privilegia numerandae sunt.  
§. 10. Hinc nos posteritas aestimet, quòd de nemine querimur, de omnibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Patrem quippe nostrum benigniorem nuspiam aut praesentiorem experti, quam, cum sic nobis in Leonis speluncâ, in ardenti furno se adjunxerit, ipsisque fratrum nostrorum improperiis, & calumniis (inexpectato quidem gratitudinis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genere) non ut pestiferâ tamen, sed salubri, suauíque & leniter spirante aurâ, tristissimumque illud vae, Lu. 6.26. (solennem Pseudoprophetarum mercedem) à nobis procul arcente, recreaverit & refocillaverit, sic demum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 12.9. Quibus omnibus Patris optimi dignitationibus & privilegiis freti, nihil reliquum habemus, nisi ut tot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostris vicem rependamus, beneficiis acceptis non indignam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & pro illis, qui tanto cum periculo suo sic nobis prodesse voluerint, indies ad misericordiarum Patrem preces fundentes, ne, quod nobis faustè, & ad salutem nostram commodissimè, id illis infaustè; ne quod nobis tolerantibus feliciter, illud malorum nostrorum autoribus funestè cedat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 11. His ergo (non in vacuum & leviter sparsis, sed) ad coelum solenniter effusis suspiriis, iisdem etiam finibus continenda esset haec Epistolaris dissertatio, si non alia quaedam essent, eáque Christianae, seu pacis, seu veritatis amatoribus neutiquam contemnenda, quae alias à nobis curas, nouámque & prolixiorem operam postularent. Cujus ratio paucis explicanda erit.  
§. 12. Prodierunt nuper Theologicae theses, Praeside D. Lodovico Capello, de Episcoporum & Presbyterorum discrimine propositae; quibus post alia quaedam sic praeluditur [De Episcoporum supra Presbyteros praerogatiuâ hactenus inter ipsos Protestantes ab Anglicanis Episcopis disputatum fuit, sed & ea lis & controversia definita jam videtur à viris longe doct●ssimis Dno. Salmasio & Blondello, etc. Thes. 5.] Scilicet Episcopalem Ordinem sic à Claud. Salmasio & D. Blondello devictum, & expugnatum esse, ut ab omnibus planè desertus & derelictus nec fautorem invenerit, nec defensorem; Assurgere tandem omnes, porrigere herbam, nihílque in universo orbe Hieratico repertum, quod duobus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponi possit, venerabundos agnoscere.  
§. 13. Hac in re ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostra bono viro fraudi sit, quaedam braeviter á principio repetenda sunt, quae nobis Anglis in hac, de ordine Ecclesiastico, controversiâ, per annos aliquot obtigerunt.  
§. 14. Quibusdam jamdiu concivibus nostris novandi animum, regiménque (ut Politicum taceam) saltem Ecclesiasticum solicitandi, movendi, & ab ipsis radicibus convellendi lubidinem insedisse, illud demum universo Orbi terrarum (re ipsa loquente) magis innotuit, quam ut testimoniis, aut probationibus indigeat: id primò ciendis odiis personalibus contra Episcopos, simúlque universam, quantum fieri potuit, Episcoporum prosapiam & familiam, Praelaticos, ut in diverbio erat, omnes, Dein, susurris in verba mutatis, tandemque scriptis famosis ipsum Ordinem ut Antichristianum, & bestiae Apocalypticae partem non minimam impetentibus, tentabatur.  
§. 15. Nec importunum jam, aut minùs necessarium videbatur consilium Reverendissimi Patris, Josephi Halli, (notissimi pridem, & qui Dordracenae synodo interfuerat, Theologi, Exoniensis primò, jam Norwicensis Ecclesiae Pastoris) qui Divinam Episcoporum in Ecclesiâ Christi institutionem, tantâ jam tum maledicentium invidiâ deturpatam, & oppressam, vindicandam sibi assumpsit. Huic luculento Patris optimi scripto, non deerant quinque Presbyteri, qui junctis viribus responsum unum instruebant, serrámque, si bene memini, semel reciprocabant, quam idoneè, aut quam prosperè, penes aequos Lectores judicium esto.  
§. 16. Alii interim nec pauci, nec contemnendi Theologi ad tutandam Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operas & Symbolas suas contulerunt, singuli singulis & justis voluminibus rem integram exorsi, quibus, ut fas erat, Reverendissimus Archiepiscopus Armachanus, Hiberniae Primas (suis de Origine Episcoporum, & Metropolitarum, & de Asiâ Proconsulari eruditissimis Diatribis) facem praetulit.  
§. 17. His omnibus nihil unquam à Presbyteranae paritatis defensoribus aut reponi opponi potuisse, nolo sic Praesidi Capello 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut pronunciem. Certè (post primam illam seu Smectymnuanam, quae dicebatur, velitationem) nihil adhuc repositum est; octo integris voluminibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut dici solet; nec post annos jam plures dividendis Ecclesiae patrimoniis insumptos expectandum est, ut qui gladiis, non stylo, decretoriis, tam ampla spolia ab Episcopis reportaverint, causam jam suam pacatis rationum momentis discutiendam permissuri sint.  
§. 18. His addi potest, libellum istum, quo solennis liga, foedúsque contra Hierachiam Ecclesiasticam concepta continebatur, à Doctis viris, quindenis, si rectè memini, vicibus, totidem voluminibus refutatum esse, tandémque ab Vniversâ Academiâ Oxoniensi membratim discerptum, multisque non ex trivio petitis argumentis transfossum) & sexennio integro Samaritanum unicum, qui tam crebra vulnera religaret, viníque aut olei guttam unicam infunderet, non invenisse.  
§. 19 Taedet enumerare concertationes singulares, seu in Tractatu Vxbrigiensi inter solos Theologos institutas, seu in Novoportensi custodiâ inter unicum Carolum Regem, & omnes omne genus Antagonistas, ubi Pientissimus Princeps, tanquam Angelus Dei, causam Ecclesiae & Episcoporum, ad stuporem omnium propugnavit, idque cum stricta novacula supra esset, &, ut verbo dicam, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
§. 20. quam verò sit hoc unum non speciosè aut magnificè, sed si res ipsa spectetur, frigide & infra rei dignitatem, à me dictum, mallem ex scriptis Sanctissimi Athl●tae, c. 14. De Foedere, & 17. De regimine Ecclesiastico, simúlque ab integra cum Al. Hendersono per literas habita disputatione (congressu satis inaequali, Constantissimi quidem Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, veréque, qui dicebatur, Fidei defensoris, at illius in profectione seu potius sugâ Novocastrensi, solis Foederatis cincti, omnique, non librorum tantummodo, sed & famulorum comitatu interclusi, cum presbytero nominatissimo, universo contribulium suorum agmine stipato) mallem, inquam, ex his vivis speciminibus, &, post certamen & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celeberimi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adhuc spirantibus & loquentibus, quam ex hoc qualicunque testimonio meo conjecturam fieri.  
§. 21. Plura non adjiciam, ex istis pauculis Doctissimo Praesidi me persuasurum confisus, Hierarchiam Ecclesiasticam assertoribus nondum suis planè destitutam esse, sed (si Britannias nostras respexerit) adhuc vivere & valere, calamitosam, sed erectam, & nunquam de devictis & explosis Aërianis gloriosiùs, quam de jam prosperis & victoribus, triumphantem: expertam quippe, & re ipsâ enunciante edoctam, omne illud inimicorum argumentis defuisse, quod Foederibus, armisque supplendum censebatur, ipsúmque (quod Rhetor monuit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illúdque quodammodo Ordini sacro sancto obtigisse, quod olim de Regno coelorum edixit Christus, non Scribarum, aut literatorum ratiociniis, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impetu rapiendum esse. Sic nempe Callimachi fatum causae nostrae obtigisse, transfodi, & emori posse, cadere non posse, & inter ipsas Florentissimae Matris ruinas adhuc invictam stare, hostibúsque (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) nondum minari desinere, etiam cum occumbat.  
§. 22. cum interim Cl. Salmasii, & D. Blondelli aquilas victrices (utut de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostris actum sit) sibi sic prolixè gratuletur Doctissimus Praeses, libet pauculis dissertationibus experiri, ecquid magnificum aut eximium hac in re ab illis praestitum fuerit, aut quod causae nostrae jugulum petiisse rectè dicatur.  
§. 23. Primò igitur sententia ista, quam contra Praelaticos propugnandam susceperunt duo magna nomina, ex praefatione Blondelli p. 5, 6, 7, 8. & testimoniorum Hieronymi explicatione, p. 3. proponenda est.  
1. Episcopos, non ex Apostolorum institutione, sed ex consuetudine tantùm Ecclesiae Presbyteris majores fuisse: Pares quidem & collegas in eâdem Ecclesiâ ab Apostolis creatos fuisse, sic tamen, ut inter pares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex quodam primogeniturae in Christo jure, primâ Cathedrâ (à qua Ecclesiarum census consignari & successiones deduci coeperunt) & delegato praesidendi munere fungeretur, ordine jam tum, non merito Episcopum creante.  
2. Istam Ecclesiae consuetudinem non statim ex quo inter Corinth●os auditum fuit [ego sum Pauli etc.] sed post Apostolorum omnium excessum, post Clementis Romani ad Corinthios, & Polycarpi ad Philippenses scriptam epistolam, paulatim circa annum Christi 140. invaluisse.  
§. 24. Hujus sententiae confirmationem ex Hieronymi praecipuè testimoniis peti voluit D. Blondellus, ita tamen, ut & quatuor Scripturae commata, 1 Tim. 3.2, 7. Act. 20.17, 28. Phil. 1.1. Heb. 13.17. simúlque Clementis Romani ad Corinthios, & Polycarpi ad Philippenses, dicta quaedam, suffragium & calculum suum dedisse, tandémque omnium ferè antiquorum scriptorum, (sed praecipuè Pseudo-Ambrosii) prolixa caterva hanc antiquam de Episcopatus & Presbyterii identitate sententiam agnovisse & expressisse putarentur.  
§. 25. Duo praeterea sunt, quibus hanc sententiam suam ab utraque parte claudi; unum, quo ei viam sterni, alterum, quo eam à tergo muniri cupiebat vir Doctissimus.  
§. 26. Quod in antecessum praemitti voluit, illud est, 
* Ep. nunc. p. 3.  Importatam sub ipsis Apostolorum oculis Christi gregi à turbonibus schismatum pestem fuisse, 1 Cor. 11.18. effossa Judaizantium zelo, Act. 15.1. quae sepulta fuerant, synagogae elementa, oppugnatam ab Antichristis Dei super omnia regnantis Monarchiam, negatam ab Ebione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abjuratam à Nicolaitis sanctitatem, nec defuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diotrephen. Et hanc primam (sive dogmatum, sive Disciplinae corruptelam spectemus) mali labem latiùs deinceps serpsisse nemini mirum videri oportere.  
§. 27. Quod à posteriori ad tutandam sententiam suam necessariò addendum duxit, illud est, 
* Ep. nunc. p. 39  Inquietam ardelionum libidinem sibi temperare non potuisse, quò minus piis fraudibus, ceu idoneo Episcopalis apicis tibicine, abuteretur, ementitísque primorum martyrum nominibus, quicquid in mentem venerit, vulgaret: ídque de Epistolis ab Eusebio, Hieronymo, Athanasio laudatis pronuntiandum esse, quibus, inquit, antiquior (sed qui post Clementis Alexandrini dormitionem emersisse videtur) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignatii Martyris nomen appinxit, etc.  
§. 28. Quid verò hîc à nobis expectandum sit, eâdem brevitate delineatum lectori jam proponendum est.  
§. 29. Primò igitur de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid censendum sit, an primis temporibus (quod D. Blondellus fidenter ex Pseudo-Ambrosio contendit) ordo non meritum Episcopum fecerit, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuò primatus obtigerit, sic ut, recedente uno, sequens ei succederet, nos breviter tantùm (& 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Diss. v. c. 5.  cum ex Clement Romano testimonia producenda essent) disquirendum putavimus; nec enim hac in re, utcunque ab omni veritatis specie satis abeunte, nos D. Blondello 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intendimus. Si enim, cui praesidentia ista, seu ex primogeniturae, seu ex meriti jure competebat, singularis etiam authoritas, & potentia super Presbyteros, ex Apostolorum ordinatione, aut constitutione, contigisse agnoscatur, nobis sic demum Episcopus singularis ab Apostolis institutus videbitur, nec quicquam causae nostrae oberit si, qui primus Christo nomen dederit, Apostolis, aut Spiritu Dei sic volentibus, reliquis postnatis praeponeretur. Hunc verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut Praesidentem, Presbyteris, ubi Presbyteri erant, nullatenus praefuisse, illud est, quod illi asserere non verentur, nos, sine quibusvis ambagibus fidenter pernegamus, & in eo unico omnem inter nos & Presbyteranos litem positam esse contendimus.  
§. 30. Secundò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut inanes de vocibus concertationes ante omnia fugiendas esse putamus, nec igitur ab homonymiâ, aut synonymiâ vocum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rerum longè dissitarum identitatem concludendam esse, sed (ut in ambiguis fieri solet) distinguendas voces esse, sic ut primò omnibus notum fiat, quid in sacro inprimis codice, dein inter alios antiquissimos Scriptores, Clementem, Ignatium, Polycarpum, ut & Papiam, aliósque, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligatur; & 2 do, ex eo dijudicetur, an in singularibus cujusque Ecclesiae, & Provinciae Praefectis, qui in alios omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jurisdictionis, & ordinationis potestatem exercebant, (quocunque demum seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu Sacerdotis, seu Praefecti titulo insignirentur) an in Collegis, & Comparibus, quibus nemo praeficiebatur, in communi Ecclesiam gubernantibus, Apostoli post Christum Ecclesias in omnibus profectionibus ipsorum fundandas curaverint. Nec igitur in eo controversiam poni, Quibus demum (vel an iisdem omni aevo) nominibus cogniti fuerint Ecclesiarum Rectores, sed an ad unum in singulari Ecclesia, an ad plures potestas ista devenerit.  
§. 31. Nos ad unum singularem Praefectum, quem ex famosiore Ecclesiae usu, Episcopum vulgò dicimus, potestatem istam in singulari coetu, ex Christi & Apostolorum institutione, nunquam non pertinuisse affirmamus, ideóque nec Presbyteris (comparibus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) nec Presbyterorum consessui eam competere: Et hanc Thesim nostram ab omnibus contramilitantium argumentis vindicandam & propugnandam statuimus, eo ordine, qui nobis commodissimus visus est.  
§. 32. Primò scilicet de schismatum, & haereseoon peste, ipsis Apostolis spectantibus, in Ecclesiam importatâ, aliisque à D. Blondello in antecessum memoratis, dissertationem integram instituimus, ut palam fiat, quam ad nos non pertineat invidia ista.  
§. 33. Secundò Ignatii sanctissimi Martyris Epistolas, illi tam sedulò & prolixè abjudicatas, dignitati suae restituendas primùm, & tunc demum cum Hieronymo, Blondellianae sententiae fundo, comparandas curavimus, simúlque quid de Hieronymi sententia censendum sit, indicavimus.  
§. 34. Tertiò omnia Sacri Codicis loca, primò, quae in 
* Diss. 3.  Evangeliis, dein, quae in 
* Diss. 4.  Actis & Epistolis ad hanc materiam pertinere videntur, praesertim, quae ad causae ipsius defensionem à D. Blondello adducta sunt, (iis, quoties opus fuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicatis, simúlque singulis primaevae Ecclesiae monumentis, quae quâvis ratione opponi posse putantur, ex hoc lucis fonte illustratis) tandemque 
* Diss. 4. c. 22.  Polycarpi obiter, at ex instituto 
* Diss. 5.  Clementis Romani testimonia, utpote quae ante annum Christi 140. (solennem illam, secundum D. Blondelli computum, Episcopatus nascentis aeram) scripta fuerint, ad calculos nostros revocavimus.  
§. 35. Illis denique & alia nonnulla, quae ex Hermâ, ex Pio-Papa, circa ann. D. 148. ex Ecclesiastici regiminis formâ, quo tempore Romam advenit Martion, tandémque ex J●stini Apologiâ Anno Christo 150. conscriptâ, ut & ex Papia, & Irenaeo D. Blondellus producenda censuit, hos etiam, licèt ex abundanti, vel 
* Diss. 4. c, 17. & 22.  obiter, vel ex 
* Diss. 5. c. 9, 10, 11, 12.  instituto visenda, & adjicienda putavimus.  
§. 36. Quibus peractis, non putavi me operae pretium facturum, aut si innumeris Patrum & Conciliorum testimoniis, quae post annum Christi 140. (quo Episcopatum caput suum in Ecclesia extulisse fatetur D. Blondellus) conscripta sunt, causaeque nostrae ubique suffragium ferunt, lectorem fatigarem; aut si paucula eorum tmemata à corpore, cui satis commodè adhaerent, divulsa, & ad usus suos à 
* Sect. 2.  D. Blondello accommodata, ad examen nostrum revocarem. Quae inter illa praecipua sunt (ut & in 
* Sect. 3.  Synodorum decretis, etc.) aut, quae cuivis fraudem facere posse videbantur, obiter in tertiâ dissertatione perlustravi, ut & quae ex ipso Hieronymo, in secundâ; Ab his pauculis indiciis satis supérque expertus, quo animo antiquorum scripta discerpserit, quâ fide recitaverit vir Doctissimus, quantámque demum caliginem eorum oculis offundendam curaverit, qui ex testimoniis singularibus, ab eo prolatis, & observationum ipsius ope ad propositum suum accommodatis, integram & intemeratam Primitivae Ecclesiae sententiam concludi posse existimant.  
§. 37. Si, quae ex Clement Alex. Tertulliano, Origine, Cypriano, Eusebio, Basilio, Nazianzeno, Chrysostomo, Augustino, aliisque demum sequioris aevi scriptoribus, ab eo laudata sunt, cuivis mortalium persuaserint, aut non placuisse Patribus istis singularem Episcopatum Presbyteratu majorem, aut ante An. Ch. 136. aut 140. Ecclesiae incognitum fuisse (quod unum nisi effecerint, nihil faciunt) ego hoc unum ab eo exoratum cupio, ut oculis suis locum in ipso authore, è quo D. Blondellus testimonium singulare decerpserit, integrum perlustret, aut cum aliis ejusdem scriptoris apertissimis dictis componat, sibique demum, non mihi credat, quid sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut ad partes fovendas testimoniorum non censum, sed delectum facere. In re tantâ illud semel monendum fuit; Quod an minus rectè à me, an intemperantiùs, aut asperiùs factum sit, aequis ego lectoribus judicandum lubentissimus permitto. Vale vir integerrime, & Christianae pacis amator unicus, me etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amare perge.   

PRAEMONITIO AD LECTOREM.  
§. 1. NEquis has à nobis operas aut minùs necessarias, aut frustra susceptas putet, & modò Ecclesiasticus Ordo quovismodo conservetur, Censurae exerceantur, Sacerdotes perpetuò futuri in Ecclesiâ ordinentur, seu per unum, seu per plures id fiat, parùm rei Christianae interesse existimet, unum est, quod hîc praefari visum est, illud eorum postulatum multum ab omni ratione, addam & pietate, abhorrere.  
§. 2. Neminem enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanc (ut nec honorem in familiâ Christi quemlibet) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sumere, arripere, sibi arrogare, nisi qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinitus emissus, ut Theophylacti voce utar, aut, ut Paulinis, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à Deo aut mediatè aut immediatè vocatus sit; reliquos enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, assilire ad honorem istum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aiunt veteres, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, legem corrumpere.  
§. 3. Illud à Baptistâ, cum de missione ipsius sermo incidisset, liberè pronunciatum, Joh. 3.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nemo quippiam assumere aut arripere rectè potest, nisi sit datum ei à coelo; ut & ipsius Christi dicto stabilitum & firmatum, Luc. 12.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Quis, inquit ipse Christus, me judicem constituit? Omnem exindè juris dicendi facultatem à se procul avertens, quòd respectu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nondum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitutus fuerit.  
§. 4. Sepositâ igitur paulisper controversiâ hac, an potestas vocandi ministros in uno aut pluribus primùm fundata sit, nos illud in hac disceptatione pro concesso positum censebimus, Neminem rectè dare quod non habet; eúmque, aut eos, qui hâc potestate induti nunquam fuerint, sine violatione, aut Sacrilegio quodam, sibi arrogare aut assumere, aut aliis aequè à Deo non vocatis, aut missis communicare neutiquam posse.  
§. 5. Patet illud ex vulgatâ hypothesi, quâ nec unus nec plures Diaconi fidelem quemvis in Diaconum, multò magis in Presbyterum ordinare, aut constituere posse censentur; cujus tamen haec unica ratio reddi poterit; quòd, licèt fideles in Ecclesiam per Baptismum recipiendi potestas Diaconis, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, data sit, nulla tamen Diaconos aut Presbyteros ordinandi, mittendi, vocandi facultas illis indulta sit.  
§. 6. Quod si de Presbyteris aequè verum sit, idem etiam exindè de Presbyteris aequè concludendum esse, nemo tam iniquus erit, ut refragetur; Quod enim ex aequo accipitur, ex aequo dari potest, ait 
* De Bapt. c. 17.  Tertullianus.  
§. 7. Hic igitur primò Hieronymi illud satis tritum, & decantatum memorasse liceat, A Presbyteris Episcopum (si non aliis saltem) Ordinatione differre. Cui concinit illud Chrysostomi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 8. Huic & illud secundò adjiciendum est, in Anglicanâ nostrâ Ecclesiâ illud semper, & ante, & post Reformationis nostrae tempora, fixum, & indubitatum esse, Presbyteros, quos secundarios dicimus, seu singulos, seu universos, nullâ Diaconos aut Presbyteros ordinandi potestate indutos aut praeditos esse, nec enim, cum quisquam, per manuum Episcopi impositionem, ad Presbyteralem gradum provehitur, indeterminatam illi, aut indefinitam authoritatem (aut quidem omnem eam quam ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attinere posse opinatorum quispiam affirmaverit) grosso, ut dicitur, modo ab Ecclesiae patribus commissam, aut concreditam esse, sed suis eam finibus liquidò dispunctam, suis cancellis & limitibus distinctam, & dilucidâ actuum specialium ad quos admittitur, enumeratione (inter quos creandi Presbyteros, aut Diaconos, facultatem, neutiquam comparere satis constat) definitam & conclusam.  
§. 9 Illud etiam ipse Presbyteranorum querelae, & accusationes contra Praelaticos sparsae satis dilucidè profitentur; in eo quippe Mysterium Iniquitatis, ipso Apostolorum saeculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, se prodidisse affirmantes, quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopi, plenam potestatem in sacris, Presbyteris quibusque non concesserint, eam verò Episcopalis tyrannidis labem se statim ad omnes Ecclesias transfudisse, Ordinatione scilicet, & Censuris Ecclesiasticis sibi solis reservatis, inferiores tantùm actus Presbyteris indulsisse Episcopos. Rectè quidem illud, &, si Ecclesiae Universae annales conspiciantur, verissimè pronunciatum; cui consentaneum est, ut ab omni eos excusatione procul esse concludamus, qui, quas sibi neutiquam concessas conquerantur, potestates, sibi sic sacrilegè arripiant, & quas tantâ cum injuriâ negatas vociferantur, eo ipso negatas agnoscunt.  
§. 10. Tertiò igitur, unum illud lubens interrogarem, an Hieronymus, dum hîc esset, & Presbyteratu secundario fungeretur, partiariâ tantum indutus potestate, praesente, sed spreto, & insuper habito Episcopo, Diaconum aut Presbyterum ordinare (aut Presbytero uni aut alteri adjunctus) rectè potuerit?  
§. 11. Si affirmetur, dicatur sodès, quâ demum ratione ab eo dictum sit, Episcopum solâ ordinatione (& ergo ordinatione) à Presbytero disterminatum esse?  
§. 12. Sin negetur, quomodo igitur Presbytero Anglicano, cui nullam, quae non Hieronymo, potestatem ab Episcopis nostris datam scimus, uni, aut pluribus facultas ritè competat, quae Hieronymo, ipsi Presbytero, & Presbyteranorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nunquam competebat?  
§. 13. Quid huic dilemmati reponi, aut opponi possit, fateor equidem me non adeo lynceum esse, ut perspiciam; nec igitur opus esse, ut (nec pauca ea, nec contemnenda) Ecclesiastici hujus per Episcopos Regiminis commoda & utilitates hic fusiùs recenseantur, (quatenus ad unitatem Ecclesiae conservandam, ab Apostolis institutum, nunquam sine schismate, rarò sine omnigenarum sectarum insequente colluvie, ex quâcunque particulari Ecclesiâ repudiatum & rejectum sit: Illud hic nobis unicum meminisse sufficiet, Vnumquemque in Anglicanâ Ecclesiâ ab Episcopis ordinatum Presbyterum, nullâ ordinandi alios facultate (aut per se, aut quà quolibet comparium coetu munitum) praeditum esse, nec igitur eam sibi rectiùs arrogare posse, quam si Diaconorum, imò 
* Alioquin enim etiam Laicis jus erit. Tertull. de Bapt. c. 17.  Laicorum unus, aut plures, tali potestate nullatenus induti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ait Isid. Pelusiot. l. 3. Ep. 119. idem ausuri sint.  
§. 14. Ex his admissis, quae (& quam infeliciter Ecclesiae Christi, ipsisque Presbyteris cessura) mala oriunda sint, optarim aliâ quâvis, quam experientiâ, Magistrâ, nos edoctos esse.  
§. 15. Siquis interim Fratrum meorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel his demum insimi & pullati vatis monitis sic parere voluerit, ut ad luctuosissimae matris amplexus, à quibus se abripuit, redire non recuset, me quidem operae hujus satis prolixae nunquam poenitebit: nec eam suspicabor viris bonis inutilem visam esse, donec destinato omni fructu destitutam esse eventus monstraverit.   

DISSERTATIO Prima, DE ANTICHRISTO; De Mysterio Iniquitatis; De Diotrephe▪ Sub Apostolorum aevo se prodentibus.  

CAP. I.  
Mysterium Iniquitatis à Presbyteranis arreptum. Quid hâc in re Al. Hendersonus. Quid D. Blondellus. Innovationum omnium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mysterium Trinitatis, Censurae Ecclesiasticae, sub isto titulo rejectae.  
§. 1. SOlenne illud inter plerosque Presbyteranae paritatis assertores semper fuit, à Mysterio Iniquitatis, ipso Apostolorum aevo, lacertos movente, exordium sumere; hoc Antidoto seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saluti suae se quadantenus providisse, & contra primorum seculorum ex adverso propositam praxin, quam sibi satis infestam esse agnoscunt, hoc jam scuto obtectos, abundè se causae suae consuluisse, censentes.  
§. 2. Sic, ut alios taceam, Al. Hendersonus Scotorum foedera●orum antesignanus, Optimo Regi Carolo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & superioritatem (ut & alia omnia, quae in Reformatione Anglicanâ, ut essentialia, retinebantur) ab Apostolis ipsis, & universali Primitivae Ecclesiae praxi ad nos deductam affirmanti, hoc statim reponendum existimavit, Diotrephen ipsis Apostolorum temporibus praeeminentiam affectasse, mysteriúmque iniquitatis jam tum operari coepisse.  
§. 3. D. Blondello tritum illud Mysterii Iniquitatis effugium, ut videtur, non placuit. At, quod eodem recidit, prolixiore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quinque notissima, sub Apostolorum aevo, Christiani nominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complectente, sic demum hypothesi suae praeludere voluit.  
§. 4. Nos, ut in posterum isti praejudicio reditum omnem intercludamus, simúlque ne ad hujus unici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem perculsi, statim ab omni Primitivae Ecclesiae (cui, Deo providente, ipsum Scripturarum Canonem acceptum debemus) fide, praxíque, tanquam à Syrtibus & scopulis, tanquam ab ipsissimo Antichristi prodromo, & faeciale, ad Novatorum castra transfugiendum putemus, Ne hoc unico stratagemate, universum Christi depositum prodi patiamur, Ne denique, quicquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex fidei aut disciplinae Christianae matriculâ expunctum aliquando optaturus sit (seu sit illud 
a Hoc â me non sine causâ praedictura fuisse, infoelix eventus nimis, ●eu, deicticè confirmavit, cum liber Anglica●●● (eo ipso, quo haec a me scripta sunt, tempore) in praelo suadaverit, & sine longâ morâ postmodum prodierit, quo mysterium Trinitatis disertis verbis mysterium iniquitatis nuncupatur: Deus ab afflictissimâ gente hoc omen avertat.  sacrosanctae Trinitatis doctrina verè mystica, seu 
b Sic excommunie●tionem à Presbyteris Genevensibus in Ecclesiâ suâ retentam, Papatui, i. e. Antichristi in terris potestati ancillari Erastus querebatur, & post eum non pauci. Sic Ecclesiam & disciplinam Scotorum Faederatorum per Presbyteros administratam, Independentiae nuper assertores Antichristianam appellarum.  Ecclesiasticae censurae, seu ipsorum Ecclesiae Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. sacramentorum administratio) id sub odioso mysterii iniquitatis titulo deturpatum (quoties cuiquam malè feriato alastori libuerit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, statim rejiciatur, statuimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rem integram ab exordio petitam ad examen vocare, & quam nihil aut nostrae causae officiat, aut ad Presbyteranam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 astruendam conducat, quod ab Antichristis, 1 Joh. 2.18. (aut, quod ejusdem monetae est, à mysterio iniquitatis) quod à schismate Corinthiaco, quod à Diotrephis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut singulis, aut universis, concludi possit, paucissimis, quibus res tanta comprehendi potest, verbis monstrare. Illud interim pro confesso sumentes, effossa umbratica Synagogae elementa, Act. 15.1. & abjuratam â Nicolaitis sanctitatem, aliáque, magnificè, & ut cumulum augeant, à 
c Ep. p. 3.  D. Blondello memorata, non magis ad Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam Presbyteranorum paritatem impugnandam, quâvis ratione accommodari posse. Nec igitur opus esse, ut de iis lectori molestiam creemus.   

CAP. II.  
Dicendorum syllabus. Praedictiones Christi, Mat. 24. Adventus Christi medius, v. 3, 27, 37, 39 Joh. 21.23. Mat. 16.27, 28. ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid. Tres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 classes. Prima, Pseudochristi, immediatè post ascensionem Christi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 24.6. Theudas duplex. Aegyptius. Dositheus. Definitio Christi, Luc. 24.21. Vltima. Seductores sub tempore obsidionis Hierosolymitanae; Recessio Grati, Christiani ad Pellam, Mat. 24.20, 21. Media 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Praeludia quinque Cladis Hierosolymitanae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 24.10. Pseudoprophetae tertii generis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Charitas refrigescens.  
§. 1. IMprimis igitur, quod ad Antichristum, & ut ait Johannes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simúlque quod ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (inquit Apostolus, 2 Thess. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spectat, nos, prolixius forsan, quam pro instituti nostri ratione par erat, at sic, ut Scripturarum studioso lectori rem non ingratam nos facturos speremus, Origines rerum sectabimur; Et primò quid sit illud, quod utroque Johannis, & Pauli ad Thessalonicenses loco describitur: Secundò, quam nihil ad Primitivae Ecclesiae authoritatem minuendam, aut ad Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quatenus à nobis asseritur, enervandam pertineat, explicabimus.  
§. 2. Quod ut rectè fiat, illud fundamenti loco jaciendum est, Christum mox discipulis suis ipsique mundo valedicturum, Matthaei 24. (capitè integro) adventum suum, v. 3.27, 37, 39 (non illum ad judicandos vivos & mortuos novissimum, sed) medium, post annos non adeò multos, brevi futurum, ad ultionem de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judaeis sumendam, destinatum (cujus igitur Mat. 16.27, 28. Joh. 21.23. & alibi saepiùs in Evangeliis & Epistolis mentio occurrit) solenniter praenuntiásse, additis insuper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quibus adventus iste, seu, quae idem sonat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judaici, aut Mosaici seculi consummatio, eâ ipsâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 34. sive 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. l. 2. p. 144. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clem. Alex. Strom. l. 2. p. 334. Homero, Tullio, aetas, triginta annorum spatium. Cael. Rodig. lib. 19 c. 22. vide Mat. 1.17. & Hesych. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At in Epistolá Hieremiae, pro decem annis sumitur, ut & apud medicos pro septem.  ea 30. sive, quod aliquando fit, 40. annorum spatio definienda sit) i. e. quibusdam qui tunc interfuerunt (& 
b Non dixit illi Jesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed si volo eum manere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 21.23.  Joanne praecipuè) adhuc viventibus Mat. 16.28. obventura, praenosci potuit.  
§. 3. Inter ea, pro tribus certis temporibus, tres Pseudoprophetarum, & id genus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mentiones occurrunt. Prima v. 5. ultima v. 24. media v. 11. Primus locus Pseudochristis tribuitur, non multis post ascensionem Christi annis, (quibus certissimum est Judaeos Messiam expectasse, licet Christum verum & unicum Messiam repudiaverint) se pro Messiâ frequenter venditantibus. De quibus verè dictum illud [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] per hos nempe non praesignificari instantem, aut subitò ingruentem hunc Christi adventum adeò Judaeis exitialem, sed eum aliquot jam annis protelatum iri, ut tandem ferociori & certiori ruinâ universos obrueret. In his erat Theudas (non ille Judâ Gaulonitâ antiquior, Act. 5.36, 37. sed cujus apud Josephum, Fado Judaeam procurante, sub Claudii imperio, mentio est) qui, ut ex 
c Ant. l. 20. c. 5.  Josepho 
d Eccl. hist. l 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebius affirmat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seduxit multos. Quod ipsum hîc Christus praedixit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquiens, multos decepturi sunt. His itidem Aegyptius, apud Lucam, Act. 21.38. ut & apud 
e Eccl. h●st. l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebium ex Josepho. His Dositheus Samaritanus apud 
f Cont Celsum, l. 1. & in Mat. tr. ●7. & apud Hegisippum apud Euseb. l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & apud. Phot. bibl. cod. 230.  Originem, (qui se Christum esse suis persuasit) aliique, singuli se Liberatores Patriae futuros spondentes, & sic (ex definitione Lucae. c. 24.21. qui pro Christo [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eum qui Israëlem liberaturus est] poni voluit) Messiae titulum sibi vindicantes.  
§. 4 Sic & tertio seu ultimo loco, v. 24. Pseudochristi itidem, & Pseudoprophetae ponuntur, non iidem, qui prius memorabantur, sed (ex distincta rerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignoscendi) qui post obsessam v. 15. Hierosolymam prodibant, idque sub ipso temporis articulo, quo Christiani Judaeâ fugam capessebant, v. 16. cum scilicet factâ primùm per Sestium Gallum Hierosolymae obsidione, v. 15. statimque (Deo sic volente) recedente ad tempus obsessore, Judaeorum fideles (quotquot fuerunt, & qui Christo monenti morem gesserunt) factam sibi evadendi copiam amplecterentur. Quod quidem multis feliciter cessisse nos docet Josephus, ut & Eusebius l. 3. c. 5. Qui illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum oraculum quoddam probatis illic viris per revelationem traditum, factum esse affirmat: eóque fretos oraculo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ante bellum ex urbe migrasse, & Pellam usque superato Jordane, confertim transcurrisse. Tunc enim sub isto calamitosissimo temporis articulo, v. 20, 21. (ipsaque opportunitate fugam suadente) non mirum est plurimos se labascentis populi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & statores venditasse, si quis uxorem Lothi imitatus, iis aurem praebiturus esset.  
§. 5. At quod rem nostram imprimis spectat, illud à mediâ temporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (v. 11. descriptâ) petendum est. Ibi enim immediatè ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abominationem desolationis stantem in loco sancto, seu (ut explicatiùs Lucas) Hierosolymam (Romanis) exercitibus obsessam, Haec quinque simul praenuntiari videas, singula ab eodem fonte scaturientia: Primò, Judaeos in Christianos rabidè desaevituros esse, ipsosque ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necémque tradituros, v. 9 Secundò, Christianos multos saevitia persecutionum, v. 9 perterritos, scandalizatum iri, v. 10. i. e. Christo planè abrenuntiaturos. Tertiò, desertores hosce, statim Christianos Christo crucíque constantius adhaerentes, internecino odio prosecuturos, ipsísque persecutoribus ad supplicium tradituros, v. 10. Quartò, surrecturos Pseudoprophetas, multósque secum in perniciem seducturos. Quintò, ex hâc ingruentium calamitatum mole (quam Apostolus per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies malos, Christus per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multiplicationem iniquitatis indigitat) faturum esse, ut multorum charitas refrigesceret, i. e. ut fidelium, & satis jamdiu constantium Christi athletarum, & consessorum quammulti, de perfectâ istâ, & ardenti Christi (& veritatis, 2 Thess. 2.10.) dilectione multum remitterent.   

CAP. III.  
Gnostici ante excidium Hierosolymitanum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 6.20. Judaei sontes persecutionum, Mat. 10.17. Mar. 13.9. Mat. 23.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zacharias filius Baruchi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 4.29. Barchochebas. Quid fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gnosticorum illecebra duplex, Apoc. 21.8. Nefandae libidines. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Paulum, Barnabam, Polycarpum. Licere temporibus persecutionem, aut Judaismum aut Gentilismum simulare, dogma Gnosticum. Basilidis dóctrina à Simone derivata. Helkesaitae. Emendatus Eusebius, Idolothyta edentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prodicus, Valentinus. Tertulliani Scorpiacus. Gnosticorum argumenta contra martyrium, Tertulliani argumenta pro martyrio, Cypriani ex eo. Idolothytorum gustatio, 1 Cor. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposita. Testimonium Irenaei & Justini. Christi abnegatio, circumcisionis simulatio, Gal. 6.13. explicatur. Cataphryges intacti à persecutoribus: Sic primi Simonis sectatores, Jud. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 16.25. explicatur. Christi adventus Johanni spectandus, Gal. 4.13. explicatur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 12.7. Ezech. 28.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3.18. & apud Polycarpum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 12.15. Fidei abnegatio, Ejus species apud Plinium. Desertio coetuum & hetaeriarum.  
§. 1. HIS quinque mirum est quam dilucidè, & signanter integram ferè Gnosticorum Historiam, à Paulo, sub titulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 1 Tim. 6.20. & alibi non semel designatam, à Christo per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apoc. 2.24. (quae ipsi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Apoc. 11.24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellabant) à Barnabâ itidem per universam Epistolam, obscurius adumbratam, & postea à scriptoribus Ecclesiasticis uberiùs descriptam, Christus delineaverit, &, quatenus ea excidio Hierosolymitano praelusura erat, Apostolis hîc praenunciaverit.  
§. 2. Quod ad primum, i. e. Judaeorum in Christianos rabiem, attinet, Post ea quae Christus Apostolis praedixit, Mat. 10.17. & 23. Mar. 13.9. multis opus non erit. Consulatur prae aliis capitis immedia●e praecedentis (Mat. 23.) perioche ultima, ubi (ad implendam mensuram patrum suorum, qui sic se Prophetarum jamdiu sanguine foedaverant) praedicit Christus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à se mittendos, ab ipsis statim neci traditum iri, Sic ut veniat super eos (istis decessorum suorum vestigiis perditè insistentes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnis sanguis justus, vel justorum, ab Abele ad Zachariam (filium Barachiae, ait Matthaeus, Baruchi 
* Lib. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Josephus, sic ut Ananus Josepho dictus, Lucae Ananias dicitur) ille enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in medio templi, inquit Josephus, Matthaeus verò, quod idem est, inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctuarium (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 11.51) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (altare scil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positum) occidebatur, idque à Judaeorum zelotis immediatè ante obsidionem Hierosolymitanam, sic ut Abeli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disertè, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondeat novissimus Zacharias. De quo [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] jam tum dixit Christus, Ad illud vel Prophetarum more, 
a Vid. Cypria●● de Valera Hispan. Bib. not. in Mat. 23.35.  ●utura per praeterita enunciantium, vel forte Aoristo non praeterita, sed futura etiam comprehendente, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
b Whom ye shall have slain.  quem futurum est à vobis occisum esse] (sic enim manifestum est ipsius Christi, Stephani, Jacobi Hierosolymitani Episcopi, nondum peractas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hâc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentione continendas esse) sic ut ille (adhuc vivus, vidénsque) ante divinam hanc ingruentem vindictam occisus praevideatur. Idem itidem in universum ab Apostolo in thesi affirmatur, Gal. 4.29. Ut tunc secundum carnem genitus (Ishmael scilicet, & sub●cjus nomine, Judaei) persequebatur eum qui secundum Spiritum genitus est, i. e. Isaacum, & sub eo Christianos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nos hoc nunc fieri videmus. Illud etiam ubique & fusè in Apostolorum Actis, seu potius Martyrologio patet, per modum historiae. Videatur, sic placet, Act. 17. ubi Paulo jam primum Thessalonicae fidem Christi annunciante in Judaeorum synagogâ, statim adjicitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (two sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut Lictores, qui in 
c Vid. c. 16. 1●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut comitiis civitatis illius 
d Ib.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inserviebant) convocato populo contra eum tumultum ciebant, statímque eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad comitia, adeóque ad supplicium protrahere cupiebant: Paulóque non invento, Jasonem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 6. Sic & postea Beroeae praedicantem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insectabantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 13. Sic & Corinthi, Act. 18.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judaei unanimiter Paulo obsistebant, statimque eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad tribunal ducebant, violatae Legis Mosaicae eum postulantes, v. 13. Sic denique & Hierosolymis, (Act. 21.27.) Judaei itidem Asiatici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eíque manus inferebant, clamantes, Hic est ille qui omnes instituit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 28. statímque sequitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 31. Videatur 2 Cor. 11.24. A Judaeis, inquit, quinquies 39 plagas sustuli, ter virgis (ab iisdem Judaeis) caesus sum, semel lapidatus, v. 25. saepius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à contribulibus illi imminentibus periculis, v. 26. (ut & à Gnosticis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepius) Hinc itaque rectissimum illud Tertulliani contra Gnost. c. 10. Synagogas Judaeorum fontes persecutionum fuisse, Earum nempe quae Christi discipulis intentabantur; Ut & illud Justini de Barchochebâ, postea quidem, sub Adriani imperio, exorto, sed notissimo Judaeorum Ductore, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Qui, inquit ille, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solos Christianos, ni Christum abjuraturi essent, ad saeva supplicia dari jussit, Apol. 2. Quod & de Judaeis, in universum, prius pronunciaverat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Judai nos hostes aestim●nt, punientes & occidentes quandocunque possunt.  
§. 3. Ad secundum quod attinet, De Christianis ad crucis scandalum impingentibus, clarissimum fuit, quod in sementis parabola Petrosae terrae obventurum praedixit Christus, Mar. 4. ubi de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, radicem non habentibus sic pronunciat, v. 17. post receptam alacriter, & cum gaudio fidem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quamprimum persecutiones & procella Fidem impetant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, statim scandalizantur. Quod quidem sic intelligendum putârim, ut qui Christo semel crediderint, hoc crucis scandalo deterriti, non statim ad priorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recessuri essent, sed ad aliud aliquod vitae genus, quod incolumitatem & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pacata, & prospera, & jucunda omnia ipsis sponderet, lubentes diverterent, eo quidem ipso remedio tristissimum fidei Christianae, cujus potissima pars est crucis gestatio, naufragium facientes, statim etiam & alia non pauca malae mentis retrimenta, Vniversae Christianae doctrinae ruinam interminantia, huic fundamento superstructuri. Quod quidem hîc statim factum apparet, cûm, grassante in Christianos (à Judaeis praecipuè invectâ) persecutione, eâque non diu ante hunc supremum Judaeis dilucentem diem, multi Christianae fidei professores, ob mala Christiano nomini intentata, à verâ fide ad Gnosticorum dogmata, ipsis pro scutis & antidotis futura, deficèrent. Quò, sine dubio illud Petri spectat, 1 Pet. 2.8. multos ad Evangelium Christi impingere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scilicet, qui, inquit Petrus, ad illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; decerneute quippe Christo, ut quod terrae petrosae inseminabatur, incalescente sole exaresceret, ut insinceri Christiana fidei professores, ingruentibus persecutionibus, ad haereticorum & Apostatarum castra catervatim transfugerent, séque eo indicio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 monstrarent; quod & Simeon praedixit, Luc. 2.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad ruinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitutus est.  
§. 4. Illud enim de Simonis asseclis, aliísque istius seculi Gnosticis ex hoc fonte oriundis, imprimis notandum est. Duplici eos illecebrâ, non eâ solum, quâ libidinibus, sed & alterâ quá incolumitati & securitati omnium consulebatur, carnales quidem, sed & timidos, ad partes suas pellexisse; ideóque simul positos inveniri ex parte unâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, timidos & infideles, ex alterâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abominandos & impuros, Apoc. 21.8. quibus Gnosticos istius seculi designari, reliqua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caterva simul posita, mihi satis persuasum dedit.  
§. 5. Quod ad primam attinet, id satis omnibus notum est, hos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quibus ubique Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pios & verè dictos Gnosticos opponit) multos Christi professores (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 2.18.) hâc voluptatum carnalium illecebrâ inescasse, & quotquot ad eorum partes accedebant, (seu, ut ait Eusebius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) iis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, infandam impuritatum omnium licentiam intulisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Theodoretus, ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incontinentiam, molliciem & nefanda omnia pro legibus discipulis suis proponentes. Sic & alibi idem Eusebius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hi Magi & deceptores, eandem cum Christianis doctrinae denominationem induentes, Christianos, quotquot fraudibus eorum capti sunt, in perditionis profunditatem secum trabunt, I.IU. c. ζ. (quò pertinet illud Petri de istis dictum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inescant instabiles animas, 2 Pet. 2.4.) Simúlque iisdem technis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alios fidei rudes à salutari viâ, aditúque ad fidem iis patente avertunt.  
§. 6. Istas 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Epiphan.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & nefanda piacula recensere non vacabit. Ex quibus interim quam plurima Epistolarum Apostolicarum loca, Rom. 1.29. & 13.13. 1 Cor. 5.10, 11. & 6.9. 2 Cor. 12.21. Gal. 5.9. Ephes. 4.19. & 5.3. 1 Thess. 4.6. 1 Pet. 4.3. 2 Pet. 2.14. Jud. 4. Col. 3.5. de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (non ut 
a Hebraeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae avaritiam significat, libidinem etiam & concupiscentiam denotat, & cum saepius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddatur, aliquando etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertitur, Ezech. 33.31. ubi idem intelligendum videtur quod v. 29. per [abominationes] explicatur.  nummorum amor, sed ut 
b Sic in Annotationibus Bedae in Mat. 5.32. (ubi de unicâ divortii causâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermo est) [Non, inquit, hic intelligitur tantùm fornicatio in stupro, quod in alienis viris & foeminis committitur, sed omnis concupiscentia, & avaritia, & Idolatria] Haec fine dubio ex Graecis Scholiastis desumpta, qui hac in re 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reposuerant, hoc ipso sensu, quo singula ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnales pertinebant, Aliter enim à Christi dicto [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] procul abfutura sunt.  masculae veneris usus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voce notatur) de 
c Videatur Maimonides Morch Neb. l. 3. c. 38. ubi commixtiones, seu incisiones arboris in aliam speci●m, probibitas ait, ut elongemur à causis Idololatriae & fornicationum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 item, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicare pronum est.  
§. 7. Sic in Epistol â Barnabae, ubi ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viam tenebrarum (quam priora ad Gnosticos pertinere monstrant [Peribit homo habens viam veritatis scientiam (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) & se à via tenebrosâ non continens adhuc]) referuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (alibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quibus viva Gnosticorum imago delineatur.  
§. 8. Sic & in Epistolâ Polycarpi, monitum illud p. 22. [ut abstineatis ab avaritiâ (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine dubio) ut fitis casti] cui statim adjicitur, si quis non abstinuerit ab avaritiâ (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ab Idololatriá coinquinabitur. Multos interim, quibus crux non placuit, tam molli, & delicato, & impuro dogmate, adeò carni & sanguini gratissimo, irretitos esse, 2 Pet. 2.18. quis mirabitur?  
§. 9 Secundum dogma (quo praecipuè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignavis, & timidis, & à crucis scandalo abhorrentibus se conciliabant) his verbis proponebatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Inter licita & adiaphora ponendum esse, si quis temporibus persecutionum (si à Paganis periculum esset) Idolothyta gustaret, (quoties verò à Judaeis metueret) ipsam demum fidem abjuraret. 
Ap. Eus. l. 4.  Sic eorum sententiam descripsit 
d ζ.  Agrippa Castor in Elencho suo contra Basilidem; Sic & 
c l. 1. c. 23.  Irenaeus, si quis, inquiunt, confitetur crucifixum, adhuc servus est, & sub potestate eorum qui corpora fecerunt; Qui autem negaverit, liberatus est.  
§. 10. Illud quidem certum est, Basilidem post haec excidii Hierosolymitani tempora, venena sua Ecclesiae propinasse; At & illud constat, ipsum ea antecessoribus suis, & disertè Simoni accepta debuisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non ille suopte ingenio periculosa, & exitialia dogmata primus excogitabat, sed à Saturnilo & Simone argumenta eorum mutuatus est, inquit Epiphanius haer. 24. &, ut semel dicam, semina universae segetis, quâ postea omnes ferè Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tanquam ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tristem & exitialem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in hac unâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haeresi jacta sunt.  
§. 11. Quod de Basilidianis Agrippa, & Irenaeus, idem etiam de Helk●saitis (ab Helk●i, Trajani tempore, oriundis) Epiphanius notavit, haer. 19 & 53. ex eorum sententiâ, Fidem persecutionis tempore abjurari sine peccato posse, modò quis corde eam retinuerit; Ut & 
f l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Eusebius ex origen, in Psal. 82. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (non dubitarim legendum esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. qui semel ore Christum confessus est, si à confessione ad martyrium voce●ur (illud enim per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, necessitates, angustias, extremum scilicet vitae periculum, intelligendum est) illi tunc fidem abnegare licet, modò in corde non fiat. Quibus concordat illud Justini 
g §. 17▪  mox producendum, hos nempe qui Idolothytis se liberè vesci affirmant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, se tamen dicere Jesum confiteri, in Dial. cum Tryph.  
§. 12. Sic de Prodico, & Valentino ab eâdem hâc stirpe (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit 
h De Valentin.  Epiphanius, ab hâc magnâ Gnosticorum professione) prognatis affirmat Tertullianus in Scorpiaco, ubi martyrii bonum ex instituto demonstrat, illúdque ab his Martyriorum, quos vocat, refragatoribus, dogma recenset, Non esse palàm confitendum Christum, nec pro eo subeundum Martyrium.  
§. 13. Imò & argumentis eos dogma suum fulciendum putasse, c. 1. Semel nempe Christum pro nobis obiisse, occisum semel, ne nos occideremur, nec ideò à nobis vicem repetendam esse, nisi & ille salutem de nostrâ nece expectat, nec igitur hìc, aut apud homines confessionem constitutam, sed in coelo, c. 10. nec enim Deum sanguinem humanum sitire, nec Christum vicem passionis, quasi ipse de eá salutem consecuturus esset, reposcere, cap. 15.  
§. 14. Adversus hos, ille Divinissimus Scriptor validè & prolixè militat, Primò, à praeceptis Dei contra Idololatriam latis, ducto argumento, c. 2. ex quibus, inquit, tota Martyriorum ratio constabit, c. 3. dein ex notissimo Johannis loco ad hanc materiam accommodatissimo, In dilectione timorem non esse, timorem scilicet, qui negationis author sit; cum dilectio, quae eum foras mittit, sit animatrix confessionis, c. 12.  
§. 15. Longum esset ex isto Scorpiaco, seu contra Gnosticorum Scorpios parato alexipharmaco, omnia recensere. Quae ipsa ad verbum frequenter imitatur Beatus Cyprianus, lib. de Exhort. ad Mart.  
§. 16. Isto imbutos semel, & munitos dogmate, Christum abnegaturos, statimque, quotiescunque Christianis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dies mali impenderent, Fidei nuntium remissuros, quis sanus dubitaverit? Quod quidem ubique ante excidium Hierosolymitanum, hoc ipso, de quo jam loquebatur Christus, tempore, solenniter factum est.  
§. 17. Si à Paganis periculum esset, Gnostici illicò Idolothyta comedendo se coram illis purgabant, contra Christianos interim se tuentes ex eo, quôd Idolum nihil sit; & contra hoc dogma disputantem Paulum 1 Cor. 8. à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentione (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) exordium fecisse videas, v. 1. eámque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (dilectioni scilicet isti aut Christi, aut veritatis Christianae 2 Thess. 2.10. quam hîc refrigescentem praevidit Christus) opponendam censuisse, v. 2. cujus geminata itidem mentio est, v. 7. & 10. Sic de Gnosticis Irenaeus; Idolothyta contemnere, & nihil arbitrari, sed sine aliquâ trepidatione iis ut●, l. 1. c. 23. ut & ante Irenaeum 
* P. 196.  Justinus in Dial. cum Tryphone. cum enim Judaeus ille Justino objiceret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multos eorum qui se Christum confiteri dicerent, idolothyta edere, & se nihil ex eo detrimenti capere affirmare; Respondet Justinus, ex hoc ipso quòd tales essent, Christianos in fide confirmatiores reddi, cum quae Christus futura praedixerit, [Surrecturos scilicet multos Pseudochristos, etc. multósque decepturos] sic impleta conspiciant.  
§. 18. Si autem à Judaeis procella oriretur, Gnostici itidem statim fidem abnegare, se Judaeos mentiri, & discipulis suis, ut circumciderentur, persuasis, in carne eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mosaicae legis zelum omnem prae se ferre, Gal. 6.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coram ipsis gloriari, v. 13. diligentissimos se ipsorum disciplinae observatores venditare; Non quòd ad normam istam, vita, morésque eorum quovismodo amussitarentur, non quòd certò affirmari possit, ipsos circumcisionem suscepisse, (nec enim necessum est, ut illud v. 13. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] sic reddatur, ut circumcisos illos fuisse, magis quam legem observasse, exinde concludatur, sed sic, ut [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] integram periodum afficiat [neque ipsi circumcisi legem servant] i. e. [neque ipsi circumciduntur, neque legem observant.] Quò & illud Ignatii spectat, Ep. ad Philadelph. Satius est à circumciso Christianismum, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab incircumciso (haeretico, aut Gnostico) Judaismum, i. e. circumcisionis legem accipere) sed tantummodo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut persecutionem à Judaeis, Christianis, quà legis desertoribus, intentatam evitarent.  
§. 19 Id illis aliquandiu satis feliciter, & ex animo ipsorum successisse notârunt antiqui, cum alii omnes Christiani, aut à Judaeis, aut Paganis infestarentur, neminem tamen illorum, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut molestiam à Judaeis, aut à Paganis persecutoribus mortis supplicium passum esse; Sic de ipso Simone, & ipsius sectatoribus, Gentiles alloquens, Justinus, 
P▪ 54.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apol. 2. à vobis persecutionem non sunt passi, & iterum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An infamia illa, & in vulgus sermonibus sparsa facinora in se admittant, nescimus, Persecutione quidem eos non peti, neque occidi à vobis, ob ipsa etiam dogmata, satis novimus.  
§. 20. Hinc illud putarim S. Petri, 2 Epist. 2.1. de his ipsis temporibus, & Pseudoprophetis (introducentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sectas perditionis, quas ex 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  v. 10, 12, 13, 14, 15, 18. Gnosticorum haereses fuisse statim dignosces) verba facientis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eos Christum ipsum, qui sanguine eos suo redemerat, cum sanguinis sui periculo confiteri nolle, sed ingruente calamitate statim abnegare, eos interim, cum saluti suae, & incolumitati sic consulant, vitas, quas sic sollicitè servare cupiunt, disperdere, junctísque cum Judaeis manibus, in eandem se cum illis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipitare, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) subitaneam sibi ruinam accersentes eam nempe Judaeis jamdiu appropinquantem, Mat. 3.2. & 10.7. & 24.33. Mar. 13.29. Luc. 10.11. & 21.30, 31, etc. ut & aliam postmodum funestiorem) ex quâ, qui fidei constanter adhaesurus sit, eum ante omnes evasurum Christus praedixerat, Mat. 10.22. & 24.13. & Mar. 13.13. ut & vitam aeternam in lucro accepturum. Quò respexisse Sanctum Barnabam nullus dubito, cum de Gnosticis verba faciens, eósque cum fidelibus Christi asseclis componens, 
a P. 227.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In regno Christi, mali, & sordidi, aut luctuosi dies erunt, in quibus (pereuntibus Gnosticis) nos incolumitatem consequemur, & statim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nobis quidem lucida, illis tenebricosa obventura sunt.  
§. 21. Idem de temporibus suis Judas edixit, v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, irrepsisse tunc in Ecclesiam nonnullos, gratiam Dei in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transmutantes, Jesumque solum Dominum suum abnegantes, quos Gnosticos fuisse universa Epistola luculenter monstrat; Et de iis disertè dicitur in initio versus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad hoc judicium praescriptos, i. e. praedicente Christo, & Apostolis designatos fuisse.  
§. 22. Quid sit illud [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ex prius-laudato Petri commate liquebit, nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 istá 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repentina perditio (vel, ut sequitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 3.) que Gnosticos, quà tales, aliósque, ex ment Gnosticorum, saluti suae sollicitè prospicientes, ipsóque, quo se tutos sperabant, dogmate se prodentes, oppressura erat. Illud 
b L. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebius sub Claudii imperio factum narrat, Simon, inquit, transfossus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potentia ejus statim extincta est, Et 
c L. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  iterum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicto citiùs penitus extincti sunt. Idémque Christus praemonstraverat, obscuriùs quidem, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eos esse peculiariter affirmaret, quibus (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ista ex Judaicâ clade evasio, seu incolumitas speranda esset; At & luce clarius, Mat. 16.25. cum de crucis tollendae disciplinâ illud adderet, eum, qui animam suam salvam facere voluerit, perditurum esse, quod de aeternâ animae salute neutiquam dici potuit, cum eam servandi, aut incolumem praestandi consilium, nullo modo culpabile, aut puniendum fuerit, sed de vitae nimiâ, & cum constantiae & fidei dispendio conjunctâ, sollicitudine; Idque peculiariter habito respectu ad hunc Christi adventum, v. 27. qui, inquit Christus, quibusdam ibi astantibus (Johanni proculdubio, priusquam mortem gustaverit) spectandus erat, v. 28.  
§. 23. Idem & à Paulo distinctè (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) praedictum, seu praescriptum fuit, 2 Thess. 2.8. (ut mox dicitur) imò à Deo ipso praestitutum, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes sic explorati, Fidem Christi planè destituerent, sibíque funestissimam cladem arcesserent.  
§. 24. Huc referendum putârim dictum illud Apostoli ad Galatas, c. 4.13. Scitis, inquit, quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Idem planè hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 12.7. (ex Ezech. 28.24. ubi afflictiones Israelitarum sic appellantur, pungens vepretum, & contristans surculus) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibidem, quos per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 9 per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 10. per omne genus persecutiones pro Christo toleratas, explicari videas. Hae mihi, inquit Paulus, persecutiones satis cumulatè obtigerunt, cum prius vobis Evangelium praedicarem, & tunc quidem has ob fidem Christi perpessiones meas non adeò aversabimini, sed me, licet omnigenis affictionibus undique cinctum, ut Angelum Dei recipiebatis, &, ut sequitur, vos ipsos beatos censebatis, quòd me talem Apostolum vobis Christus indulserat, ipsíque, si opus esset, quodlibet pro me passuri eratis, imò charissimos oculos vestros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut siquid charius, mihi daturi. Jam verò, inquit, post haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter vos jacta semina, nulla affectûs hujus indicia, aut reliquias perspicio; Omnia in contrarium mutata, Abdicandus est ille Apostolus, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 16. incolumitati Galatarum infensus, qui Mosaicorum rituum abrogationem annuntians, odia & inimicitias Judaeorum, tandémque persecutiones discipulis inducit, Illíque soli vos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prae omnibus diligere putantur, qui nos excludi volunt, ut soli à vobis diligantur, v. 17. hi scil. Judaizantes Gnostici, c. 3.1. etc.  
§. 25. De hâc Gnosticorum praxi & dogmate, Christum in angustiis abnegantium, Apostolus alibi pronuntiat, multos nempe inter Philippenses eo tempore fuisse, deploratissimae & toties conclamatae sectae Christianos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3.18. Crucis Christi inimicos. Sic & Polycarpus in Epist. ad eosdem Philippenses, eorum mentionem facit, p. 23. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eorum qui martyrium crucis non confitentur, p. 20. quibus, Simonis (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) asseclas Gnosticos notari, sequentia satis monstrant.  
§. 26. Hâc inimicorum crucis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ait 
* De Praescript. c, 46.  Tertullianus, Basilidiani, i. e. Gnostici innuuntur, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercentes, quicquam pro Christo pati recusarunt, Quos ut sequentia [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.] Gnosticos fuisse monstrant, sic & eorum finis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 19 ut & Eph. 5.6.  
§. 27. Sic cum Hebraeos suos contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hujus scilicet Apostaticae sectae venenum, armari cuperet Apostolus, Heb. 12.15. statímque adderet [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ad Gnosticos eum respexisse mox patebit, quibus permixti, & irretiti Hebraei fratres, i. e. Christianae fidei professores, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sua tam vili vendebant, ipsam nimirum, ut momentaneae incolumitati suae consulerent, Christi fidem abnegantes, c. 3.12. aut saltem coetus Christianorum destituentes, c. 10.25.  
§. 28. De his intelligendus Plinius, sub temporibus Trajani, Epist. 10.97. ubi plures Christianos se esse negantium species annumerat, Multorum qui negârunt se esse Christianos, aut fuisse, Deos appellárunt, imagini Caesaris thure ac vino supplicârunt, Christo maledixerunt; Aliorum qui se esse Christianos dixerunt, & mox negârunt, fuisse quidem, sed des●isse; Aliorum denique qui post edictum Plinii, quo hetaeriae vetabantur, coetus, & conventus facere desiêrunt. At de istis plus satis.   

CAP. IU.  
Gnostici Christianorum infestissimi hostes. Eorum schisma, 1 Joh. 2.1. & 5.8. Odium contra fratres. Mordentes, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 5.15. Phil. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 3.3. Gal. 5.20. Apoc. 9.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apoc. 2.14.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jud. 11. 1 Pet. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 1. AD illud transeamus, quod tertiò addendum putavit Christus, desertores hosce, reliquos statim Christianos internecino odio prosecuturos fuisse, ipsisque persecutoribus ad supplicium tradituros. Id enim de Gnosticis itidem certissimum est.  
§. 2. Orthodoxos omnes, & puros Christianae fidei professores primò deserebant, unionémque Ecclesiae hoc schismate disrumpebant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Johannes 1 Epist. 2.1. ex nobis exiverunt, in Apostolicae Ecclesiae gremio diutiùs non mansuri) dein disruptâ unitate, Charitatem omnem erga fratres, i. e. Christianos exuebant, 1 Joh. 4.8. (ex quo concludit Apostolus [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] aequivocè tantùm Gnosticos dici posse) imò odio eos habebant, c. 2.9. (quod de his ipsis Gnosticis dictum esse, ex eo quod praecesserat, criterio, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.] aliísque quamplurimis in Epistolâ istâ sparsis, abundè liquet) tandémque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christianos mordebant & devorabant, Gal. 5.15. ideóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 canes appellantur, Phil. 3.2. (ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, canes rabidi Ignatio, Epist. ad Eph.) simulque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concisio, quòd cum se Judaeos, i. e. circumcises, & Mosaicae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zelotas mentirentur, minimè tamen legem observarent, sed hâc tantùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiam Christi lacerarent.  
§. 3. Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tandémque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proditores dicti sunt, 2 Tim. 3.3. Hinc inter carnalia eorum opera, non solùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ejusmodi nefanda nomina, sed & (post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alium istum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu magorum horum characterem) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipsas demum caedes, & homicidia posita videmus, Gal. 5.20, 21. Quorum item mentio, Apoc. 9.21. cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjuncta, eosdem respicere videtur. Ut & in Epistolâ Barnaba, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
§. 4. Exhinc itidem constabit, quare non solùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Johannes Apoc. 2.14. doctrinam) errorem Balaami, foedissimam nempe Moabiticarum foeminarum constuprationem cum Idololatriâ conjunctam, (ad quam, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 11.  mercede conductus Balaam, alliciendos & inescandos Israelitas 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apoc. 2.14.  monuit, pari modo quo purioris Fidei professores ad impuritates suas trahebant Gnostici) ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (ob Apostolorum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium authoritatem nauci habitam) sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viàm Caini, fratrem suum ideo tantùm, quòd opera ipsius mala, fratris autem bona essent, jugulantis, his ipsis objici videamus, Jud. 11.  
§. 5. Quò itidem respexisse Petrum palam est, cum 1 Epist. 4.17. tempus, aut opportunitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quo scilicet puriores Christiani, à Judaeis, & Gnosticis mala quaelibet passuri erant, imminere affirmavit, aliam mox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futuram praedicens (fatalem istam Judaeis impendentem diem, v. 7.) quâ Evangelio Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes, Judaei unâ, Gnosticíque, miserandum in modum plectendi erant, v. 18.  
§. 6. His adjungendum illud Justini 
* Quaest. 4.  Quaest. & Respons. ad Orthod. ubi cum quaeratur, quomodo iniquum non sit, haereticos, qui assequi veritatem non possunt, poenis sudbere? Ex haereticorum, qui ante ejus tempora in Ecclesia Primitiuâ exorti fuerant, consideratione sic respondet, Haereticis solenne esse contrasentientes condemnare, ideóque Haeresiarchas ab Apostolo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lupos (ovili Christi, i. e. Orthodoxis omnibus) graves nuncupari.   

CAP. V.  
Gnostici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti, 2 Cor. 11.13. 2 Pet. 2.1. 1 Tim. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 6.3. Pessimum Gnosticorum dogma, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malum, v. 10. Clemens Alex. de Gnosticis. Justini Testimonium. Christiani à Gnosticis irretiti.  
§. 1. AD quartum à Christo pronuntiatum expediendum, paucissimis opus erit. Hos enim è Simonis familiâ per Menandrum, & Carpocratem, aliósque institutos Gnosticos, Pseudoprophetas, Pseudodoctores ubique vocant Apostoli. Pseudapostoli, inquit Paulus, 2 Cor. 11.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eodem modo, quo Satanas in Angelum lucis sese transmutat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (& 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 1 Tim. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doctrinas planè diabolicas, de nuptiis non contrahendis, sed putidissimis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earum vice usurpandis, (non, quod viro magno placuit, sequioris aevi dogmata de mortuis adorandis, nuptiísque Clero interdicendis) in Ecclesiam invehentes: de quibus videatur Clemens Alex. Strom. l. 3.  
§. 2. Sic & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 6.3. (à quibus, ut ab Haereticis, abstinendum jubet Paulus, v. 5.) multis indiciis se Gnosticos esse produnt, eo praecipuè quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putarent. Eo enim ipsissimo dogmate continebantur omnia de Christianis à Dominorum jugo liberandis, v. 1. & crucis aversatione toties Gnosticis imputatâ, dogmata, (quos ideo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 20. ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulo insignitos videas, v. 4.) ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malum, malorum omnium radix, v. 10. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 9 Quod & Gnosticis imprimis objici videas insigni apud Clementem Al. in Strom. loco, quem hîc integrum apponi abs re non erit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de pio & propriè dicto Gnostico, vero & genuino mysteriorum indagatore, quatenus ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic dicto opponitur, sic loquitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Novit ille jejunii aenigmata, dierum scilicet quartae & sextae, Ea enim Mercurii, haec Veneris dies dicitur, Ideóque jejunat & abstinet ille ab amore pecuniae & voluptatis, ex quibus omnia mala nascuntur.  
§. 3. Post Paulum videatur Justinus, loco illustri, & prius laudato, 
P. 195, 196.  in Dial. ad Tryph. ubi factâ Gnosticorum mentione, sub titulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui Idolothytis vescendi libertatem sibi vendicabant, concludit Justinus, in his istam Christi prophetiam impletam esse, quâ Pseudochristos, & Pseudoapostolos orituros praenuntiat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui fidelium multos decepturi erant. Sic & alibi, 
P. 241.  Christum praenovisse, quae post resurrectionem, & ascensionem ejus futura essent, Pseudprophetas nempè & Pseudochristos multos in nomine ejus (sub Christianae professionis laruâ) venturos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod quidem impletum est; Multa enim impia & blasphema & injusta sub nomine ejus falsò cuderunt, & quae mentibus eorum ab impuro spiritu (ne eum de Gnosticis locutum non esse dubitemus) diabolo sunt injecta, docuerunt, & etiamnum nunc tradunt.  
§. 4. Quod verò & ex Christus, & ex Evangelio Justinus adjicit, hos Pseudoprophetas multos fidelium, ipsiusque Christi gregís partem non minimam, eo ipso (statim post ascensionem Christi) tempore secum abrepturos, illud in Gnosticis eventum suum sortiebatur. Christianos enim per speciosum fidei nomen illectos undique ad eorum castra defecisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Justinus Apol. 2. pro Christ. universam fere Samariam (Apostolicae praedicationis primitias, Act. 8.14.) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliarum regionum aliquos iisdem erroribus irretitos esse.   

CAP. VI  
Charitatis refrigescentia, Apoc. 2.4. Laodicenus tepor, Apoc. 3.16. Gnostici in Asiâ, 1 Job. 4.17, 18. explicata, 1 Pet. 2.11, 16, 19, 21. 2 Tim. 3.4. Paulina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elogia, 1 Cor. 13.7. & 16.22. explicata, Eph. 5.2. & 6.24.  
§. 1. QUintò igitur quod praedixit Christus fore, ut Mosaicae disciplinae Zelotis, Gnosticísque Pseudoprophetis, in Christianorum perniciem conspirantibus, & sic in stupendam molem auctâ persecutionum iniquitate, refrigesceret multorum erga Christum & veritatem Christianam ardentior charitas, id etiam ub●que sub istis temporibus factum constat.  
§. 2. Sic Ephesina Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, primam, vel quae primò ab ipsis exercebatur, charitatem amiserat, vel remiserat, Apoc. 2.4. à pristinae erga Christum dilectionis ardore multùm declinaverat, cum prius in eâdem & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (eam quam, si ad finem duraverit, Mat▪ 24.13. coronandam pollicetur) Christus depraedicaverat, v. 2.  
§. 3. Eundem Ecclesia Laodicena teporem imitabatur, Apoc. 3.16. calamitates Christianae professioni undique impendentes aegrè perpessa, Christóque igitur monitore indigebat, ut aurum ex igne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab eo emeret, i. e. dilectionem erga Christum, & constantiam quibusvis perpessionibus redimerat.  
§. 4. Quamplurima tepidae hujus, & impurissimae sectae semina, in istis Asiaticis Ecclesiis sparsa fuisse, non ●olùm Epistola ista ad septem Ecclesias, Apoc. 2. & 3. conscripta monstrat, sed & idem etiam Catholica prima ejusdem Johannis Epistola ●atis manifestè indicat, quâ Asiaticos, peculiarem Joannis provinciam (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesias quae illic erant, administravit, inquit Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephesíque, quae est harum Ecclesiarum Metropolis, diem obiit, ait 
* Apud Eusebium, l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Polycrates ejusdem Episcopus) ut alexipharmaco, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacro muniri voluit, ideóque charitatis hujus perfectae, & Christum, etiam cûm pericula extrema imminerent, confessurae necessitatem ubique inculcavit. Perfectus, inquit, Christi amor, charitásque, metum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, procul à se arcendum curat, inter rejectanea, & viro Christiano planè indigna, aestimat, 1 Joh. 4.18. In hoc, inquit, perficitur charitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut ea quae inter verè Christianos reperitur, aut si cuivis magis placeat, ipsius Dei erga nos charitas, quae in eo imprimis consistit, ut nos Dilectissimo filio suo conformes reddat, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.19, 20.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut fidenter Christum confiteamur, sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat, Heb. 10.35.) in die judicii, i. e. cum pro tribunali à Judaeis sistamur, & à tyrannis ad mortem condemnemur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Qui enim sic facit, Christum ipsum (hîc coram Procuratoris Pilati tribunali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pulchram testificantem confessionem, 1 Tim. 6.13.) disertè imitatur.  
§. 5. Quod & à Petro, sub isto 
* 1 Pet. 4.7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appropinquantis omnium finis, i. e. excidii, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judaicae tempore, factum cernimus, qui primâ ad easdem Asiaticas Ecclesias destinatâ Epistolá, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.11. & libertatis, quâ Secta ista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnigenam velabat, mentione, v. 16. simúlque de obedientiâ Magistratibus praestandâ, non paucis contra eosdem Gnosticos (vide 2 Pet. 2.10. Judas 8.) adjectis, pergit ad perpessionum Christianarum doctrinam, v. 19 & 21. ut etc. 3.14, 17. etc. 4.16, 19  
§. 6. Hinc de Gnosticis dictum illud, 2 Tim. 3.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, voluptatum magis quam Dei, aut Christi amatores esse; nec Christo Jesu Domino nostro, sed ventri aut gulae suae servire, Rom. 16.18. Hinc & frequentia ista apud Sanctum Paulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charitatis, aut dilectionis, in amplitudine suâ, tam Dei, quam fratrum dilectionem complectentis Elogia, 1 Cor. 13. (supra omnium mysteriorum cognitionem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mysticam nempe istam scripturarum intelligentiam, v. 2.) ut omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 7. quascunque calamitates pro Christi nomine constanter toleraturae, etc. 8.1. ut Christianum hominem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ita ut vivum Ecclesiae, i. e. Corporis Christi, membrum, adeóque cum reliquo fidelium coetu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aestimetur) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, huic omni, quam sibi Gnostici arrogabant) mysteriorum cognitioni è diametro oppositae, v. 2. etc.  
§. 7. Hinc censurarum indictio, 1 Cor. 16.22. in eos omnes, qui Dominum Jesum Christum non dilexerint, qui scilicet eum persecutionum tempore destituerint, sic ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diligere, & constanter adhaerere, pro eodem ponuntur, Mat. 6.24. Nec enim de interno amore, Apostoli dictum explicari debet, cum interni affectus, utcunque vitiosi, sub censuram, aut anathema Ecclesiasticum non cadant.  
§. 8. Hinc adhortationes crebrae, Eph. 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ambulate in charitate, eâ nempe, quae ad exemplum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi, (1 Pet. 2.21. & 1 Joh. 4.17.) qui se pro nobis morti tradidit, exigebatur, eâque iterum, quae Gnosticorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, versu tertio delineatae, opponebatur. Et c. 6.24. Gratia cum omnibus qui diligunt Dominum nostrum Jesum Christum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eâ quippe dilectione, quae fide sanâ, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex utroque latere munitur, Tit. 2.2. quae Rom. 12.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur (cum è contra hypocrita iniquitatem potius, quam afflictionem eligere dicatur, Job 36.21.) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impiorum hujus sectae dogmatum & facinorum aversationi praeludit, quam denique nulla Gnosticorum stratagemata illis ereptura, aut 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab α, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unde & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae Gnosticorum impurissimis doctrinis, factisque ubique attribuitur.  corruptura essent.   

CAP. VII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Barnabae Epistola Mysticis G●osticorum Scripturae explicationibus opposita. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplex genus.  
§. 1. DE hâc Christianorum, sub ingruente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flumine, refrigescente Charitate, quaedam ulteriùs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjici possunt; Exhinc factum esse, ut fidelium aliqui in confessione Christi vacillantes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derelinquerent, Heb. 10.25. coetus nempe Ecclesiasticos, ut incolumitati & securitati suae consulerent, paulatim deserentes, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur, v. 38. eodem modo quo Petro objicitur, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. subtraxit, & separavit se prae timore Judaeorum, Gal. 2.12. Quâ de re divinus author Hebraeos suos monendos duxit, eóque potissimum amuleto muniendos, quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diem nempe visitationis, eâdem clade geminos Christianorum hostes, Judaeos & Gnosticos aequaturum, jam statim adfuturum praeviderent. Quo quidem, spei, vel fidei Christianae professores animandi, & persuadendi erant, ne in ultimo jam virtutis stadio deficerent, & post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, diutinum perpessionum certamen, v. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pristinam confidentiam, & constantiam abjicerent, v. 35. cum, ut inquit Apostolus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 37. ille suorum ultor v. 30. qui jamdiu venturus praedicebatur, statim sine omni morâ adventum suum maturaturus esset.  
§. 2. Quo quidem argumento, ad ingenerandam fessis constantiam accommodatissimo, ad expurgandum Romanis suis Gnosticorum fermentum, usus est Sanctus Paulus, Rom. 13.11. Et hoc, inquit, cum sciatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opportunitatem, (ipsum scilicet punctulum aut articulum temporis, in quo eos alloquebatur) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nunc enim dies ille, v. 12. quo persecutoribus Judaeis, seductoribus etiam Gnosticis perditio, fidelibus autem, & puris Christi confessoribus evasio, & incolumitas sic sonat 
a Ecclùs. 46.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à Josua praestita, liberatio electorum ejus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 1.5. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 3.15. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jud. 3. evasio fidelibus omnibus (ut Israëlitis ex Aegypto, v. 5. Loto ex Sodomâ, 2 Pet. 2.7.) obventura, ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 21.28.  aliquoties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) obventura est, multò propinquior est, quam c●m susceptâ imprimis fide Christo nomina dedissent.  
§. 3. Ex hâc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videre est, quam non pauca sint hujus Instrumenti (Epistolarum praecipuà Apostolicarum) commata, quae à Gnosticarum doctrinis, factísque lucem plurimam acceptura sunt.  
§. 4. Et, ut id obiter dicam, Apostoli Barnabae, quae non ita pridem prodiit, Epistola, ex hoc uno Gnosticorum charactere, commodè explicari poterit, aliàs (ut complicatum, & prolixum aenigma) certissimam lectoribus crucem factura. Isti quippe Simonis asseclae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Scripturae sacrae mysticè interpretandae facultatem sibi arrogantes, multa veteris Testamenti mysteria ad impuros usus suos accommodabant. Sic de illis Polycarpus Ep. ad Phil. p. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & fusè Epiphanius in haer. Gnosticorum.  
§. 5. Hinc Barnabas hâc ferè universâ Epistolâ suâ, veteris Instrumenti loca quamplurima mysticè etiam, & cabalisticè exposita, (quale illud quod 
b C. 5●  modò ex Clemente obiter protulimus) Gnosticorum doctrinis opponit, primò ut Christum verè natum, passúmque probaret, quod à Gnosticis negatum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Discite, quid Scientia dicit, Spem scilicet omnem in Jesus in carne manifestando ponendam esse, & istiusmodi multa. Secundò ut circumcisionem, & ritus Mosaicos abolitos concluderet, Deum enim comparasse populum dilecto suo, qui in simplicitate esset crediturus, & ostendisse omnibus, ut non incurrant tanquam proselyti ad illorum legem, quam Gnostici Judaizantes observandam contenderunt. Tertiò denique, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnigenam, à Leporis, hyaenae, mustelaeque inderdictione Mosaicâ, fugiendas suaderet, (sic ut incisionem arboris in aliam speciem, prohibitam Judaeis affirmat 
c Moreh Ne● l. 3. c. 38.  Maimonides, ut elongemur à causis Idololatriae, & fornicationum) Quibus ubique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem immiscet, ejúsque duplex genus proponit, Vnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viam lucis (eandem quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Petro dicitur, 2 Pet. 2.2. & Gnosticis planè opponitur) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scientiam ambulandi in illâ, & postea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scientiam judiciorum Dei in patientia, per omnia his putidis Gnosticis oppositam, Alterum itidem à sectatoribus ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum, sed eorum qui à viâ tenebrosâ adhuc non continent, item 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nigri, seu tenebrarum viam, obliquam & execrationis plenam, ad quam, inquit, reducenda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idololatria, confidentia, sublimitas, potentiae simulatio (sic Simon dixit se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 8.9.) deceptio, fornicatio, caedes, rapina, superbia, transgressio (legum omnigenarum) dolus, malitia, audacia, magia, intempestiva cupiditas, Dei nulla reverentia, bonorum persecutio, veritatis odium, tandémque (ut ad hos Pseudognosticos omnia pertinere dignoscamus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (quicquid demum sciant, at) justitiae mercedem non scientes, Balaamiticis potius (ut Petrus censuit) accensendi, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, injustitiae mercedem dilexerunt.   

CAP. VIII.  
Evangelium Gentibus annuntiandum immediate ante cladem Hierosolymitanam, Luc. 10.11. Apostolorum à Judaeis abscessio, ansa à Gnosticis arrepta ad Christianos opprimendos.  
§. 1. HAec omnia à nobis adeò fusè proposita, quomodo ad Mysterium iniquitatis, & Antichristos (quorum occasione me huc divertisse nondum poenitet) accommodanda sint, indicaturi jam statim sumus, postquam illud unicum adjunxerimus, quod quinque istis subjungendum Christo videbatur, v. 14. de Evangelio nempe prius Gentibus omnibus annunciando; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tunc statim funesta ista & exitialis Periodus adventura est.  
§. 2. Id enim semel notandum est, Evangelium imprimis à Christo, dein (ex ejus inenarrabili erga hostes, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clementiâ, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ab Apostolis, post Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judaeis primo loco annuntiandum fuisse; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, initio ab Hierosolymis facto, Luc. 24.47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vobis primùm, inquit Petrus, Act. 3.26. & ch. 13.46. Tandem verò, cum obstinati & impoenitentes Judaei, fidem Christi, nuntio solenniter remisso, repudiarent, Ecce, inquit Paulus, ad Gentes convertimur, Act. 13.46. Sic & Act. 18.6. cum Judaei obsisterent, & blasphemarent, excutiens vestimenta, iis dixit, Sanguis vester super caput vestrum, Purus ego; Exhinc ad Gentes profecturus sum. In quibus proculdubio ad Christi dictum, Luc. 10.11. respexit Paulus, quo, cum Judaei eos non reciperent, pulverem civitatis vestimentis ipsorum adhaerentem excutere jubentur discipuli, id tantum adjecturi, sciendum iis esse, quòd Regnum Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipsis jam statim instaret, hoc nempe ad judicandum hostes (nulla longanimitate emolliendos, aut ad fidem Christi perducendos) erigendum tribunal; Hanc quippe finalem Judaeorum obdurationem, eíque consectaneam Apostolorum ad Ethnicos migrationem, huic fatali & cruento diei praelusuras esse.  
§. 3. Quod verò ad Gnosticos spectat, quorum descriptioni hanc annuntiati Gentibus Evangeliis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addendam curavit Christus, Illud itidem sciendum est, Gnosticos hos à purioribus & Orthodoxis Christianis jam aliquandiu divisos, & inter Judaeos (ut incolumitati suae prospicerent) Judaeos se esse simulantes, nondum tamen apertâ fronte Christianos opprimendi occasionem nactos esse (canésque, sed adhuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latenter mordentes fuisse) donec Apostoli solenniter hunc Judaeis nuntium remisissent; Tunc enim velo omni deposito, ad exscindendos Christianos, Judaeis operas adjunxerunt, & ex professo Simonem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ductorem suum, Christo (ut mox patebit) praeferentes, clades, quas potuerunt maximas, Christiano nomini intentarunt, (Quod ipsissimum illud erat, quod versibus ex Mat. c. 24. tam prolixè à nobis explicatis, praenuntiabatur) & cum haec ita se habuerint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Servator, tunc (illo ipso temporis articulo) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judaeorum, & cum illis Gnosticorum pariter clades expectanda erit.   

CAP. IX.  
2 Thess. 2.1, 2, 3, 4, 5, 6, 7, 8, 9 explicatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ante ejus adventum futura, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid significat, Act. 21.21. & 19.9. Simon adoratus, ut Deus. Simonis doctrin●. Helena, Act. 8.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 12.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justinus, Irenaeus de Simone. P. Ciaconii Semo Sancus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ap. 17.5. Mysteria, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eleusinia sacra.  
§. 1. ISta hactenus praefati, ad rem propositam descendamus, & primò ad Mysterium Iniquitatis, 2 Thess. 2.7. ubi res omnis dilucidior futura est, si integer locus brevi Paraphrasi illustretur.  

§. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Nunc autem, Fratres, quod ad notabilem istum Christi adventum attinet, eum quidem tam frequenter in Scripturis praenuntiatum, quo exscindendam Gentem Judaicam, (Mat. 24.3.) miseriísque & persecutionibus vestris (à Judaeis potissimùm vobis islatis) figendum terminum praestolamini (videatur Jac. 5.7, 8. ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] explicatur v. 9) & quem illicò secutura est copiosior ad fidem Christi discipulorum aggregatio (quae per [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] intelligi potest) simúlque major cogendorum coetuum Ecclesiasticorum libertas (quam etiam phrasi istâ notatam videmus, 2 Mac. 2.8. & Heb. 10.25.) quam adhuc, sub persecutionum & dispersionum jugo, frui licuit. (Id quod revera sub Vespasiano & Tito Imperatoribus post Judaeorum cladem Christianis obtigisse constat, & Apoc. 5.10. & 7.15. innui alibi monstramus) Quod, inquam, ad hanc materiam attinet (id enim voce [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] eodem sensu quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non rarò usurpatâ, intelligi debet) obsecro vos  

§. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Ne leviter à prius agnitâ (quamque à Christo & Apostolis acccepistis) veritate abripiamini, neque aut a simulatâ quâcunque inspiratione, seu revelatione à quocunque obtentâ, aut à nuntio quovis, tanquam à nobis (seu ore tenus seu per tabellas in Epistolâ) vobis allato, turbari, aut dimoveri vos permittatis, aut exinde vobis persuaderi, hoc esse temporis momentum, quo diem Christi ad ultionem de Judaeis sumendam jam subitò instare putandum est.  

§. 4.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Ne quis hanc vobis fraudem, quae vobis, fideíque vestrae pessimè cessura est, quibusvis technis faciat; Postquam enim hoc semel animis praesumpseritis, & ut Apostolicae doctrinae articulum imbiberitis, simúlque juxta spem vestram id vobis non obtingere experti fueritis, futurum est ut de veritate Evangelii nostri ancipites vobis curae, & dubitationes exoriturae sint, simúlque ut malis istis, quae ubique Judaei vobis interminantur, victi tandem, fessíque labascatis. Sed hoc certissimum habeatis velim, Juxta methodum, & propositae à Christo oeconomiae ordinem, prius expectandum esse, ut veniat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam notabilis.  
§. 5. Quid per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic significetur, non libet fidentiùs affirmare; Eâ notari fidelium Judaeorum à Mosaicis observationibus abscessum, circumcisione & caeteris Judaicis ritibus insuper habitis, vir doctissimus putavit; Sic certè Act. 21.21. de Paulo dicitur, famam esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostasiam nempe aut abscessum à Mose fecisse. Erat & alia, sensu non dissimili, ipsorum Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, huic affinis. Illorum scilicet à Judaeis ipsis ad Gentiles abscessus, cum post praedicatum per urbes singulas Evangelium, pertinaces & incredulos Judaeos res suas sibi habere juberent, pulverem de pedibus suis contra eos excuterent, statímque ad Gentes, iis ex professo Evangelium annuntiaturi, transirent. Sic Lucas vocabulo [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] usus est, Act. 19.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Paulo dictum, cum Judaeorum quidam (non pauci) obdurarentur, & Evangelio ab eo annuntiato resisterent, coram populo viam (Domini) convitiis excipientes. Ab iis, inquit, abscedens vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, discipulos separavit, i. e. ad Gentiles Asiaticos se recepit, obstinatis Judaeis remisso nuntio, & ab eorum coetu se planè, suósque separavit, & abstinuit. Quod ut antea à Paulo & Barnabâ, Act. 13.46. sic & pleniùs postea factum legimus, cum Judaeis solenniter vale longum dicens, ad Gentes se converteret, Act. 28.28.  
§. 6. Si hoc modo intelligi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nimis alienum, aut absonum non videatur, reliqua omnia satis liberè & feliciter fluent. Ex hoc nempe Apostolorum facto (cum non tantùm legis Mosaicae abrogationem docuerint Apostoli, sed & ipsi à Judaeis recesserint, & alios ab eorum consortio separandos curaverint, Heb. 13.13.) consentaneum fuisse, ut Gnostici hâc opportunitate arreptâ, Judaeorum contra Christianos rabiem, zelúmque palam excitarent, qualibet inimicitiarum scintillâ in flammam accensâ.  
§. 7. At si sic de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptione, non adeò tritâ, contra frequentiorem nominis usum pronunciare, duriusculum cuivis videatur, Restat ut vox ea (interpretatione ex trivio desumptâ) insignem & notabilem aliquam Christianorum ad Gnosticorum castra facta● defectionem 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 1 Tim. 4.1.  quam Spiritus (Christi scil. Mat. 24.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eventuram, designare dicatur, quae quidem illud ipsum est, quod praedixerat Christus [multos scandalizatum iri] multos persecutiones, crucémque, simul ac fidem Christi refugituros, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, augescentibus periculis, & angustiis, quae Christiano nomini jamdiu impenderant, fore ut dilectio multorum refrigesceret, & (quod divinus ad Hebraeos author cavendum monuit) ut non pauci reperirentur, in quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sese proderet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 3.12. quos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facere) ídque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alibi dixit, c. 10.39. Quò & illud spectare videtur, 2 Tim. 1.15. de Asiaticis universis edicente Paulo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnes, uti nosti, aversabantur me, praecipuè Phygellus & Hermogenes.  
§. 8. Ut verò hoc adhuc clariùs elucescat, consulatur, si placet, primarium istud Sancti Petri de Simone Mago effatum, Act. 8.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quid haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat, ex Deut. 29.18. petendum erit; Ibi Apostasia à Deo Israëlis facienda sic describitur, ut sit radix ferens fel & amaritudinem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reddunt Septuaginta; ubi Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddi solet, herbam venenatam significat, quae cum sit eadem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acerba, Apostatae cujusvis statum disertè enuntiat, aliis perniciosum, quos exemplo & illecebris ad ruinam secum trahit, sibi verò tandem acerbum futurum, Deóque in praesenti ingratissimum. Hoc utique illud ipsum est, quod de Simone pronuntiat Petrus, talem illum Apostatam esse, qualis à Mose describebatur, qui alios secum in perniciem tracturus erat, (ideóque forsan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iniquissimae conjurationis, aut confoederationis mentio hîc sequitur) & ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu herba venenata, cum summâ amaritudine conjuncta, multis virus suum infusurus; Quod statim evenisse nemo ignorat, Samariâ universâ à fide Christi, quam à Philipp● receperant, statim deficiente.  
§. 9 Hinc & illud (Heb. 12.15.) Apostoli, contra Simonis & Gnosticorum venena Hebraeos suos munientis antidotum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut in Deuteronomio legebatur, (non ut codices legunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per unius literae Metathesin) ne qua sit inter vos (subintellecto verbo [sit,] ut in priore versus parte [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] necessariò fieri debet) amaritudinis radix, sursum germinans in herbam istam venenatam, per quam futurum, inquit, est, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multi polluantur, aut, quod veneni est, inficiantur potius. Quibus immediatè additur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 16. nequis fornicator, aut profanus, sicut Esau, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut vitae suae consuleret, ut eam quoquo modo prorogaret, primogeniturae, & inter ea sacerdotii praerogativas abdicavit. Quibus verbis duo notissima Gnosticorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proponuntur, primum, quo impuritates omnimodae; Secundum, quo, cum persecutio ingruat, fidei abnegatio notatur.  
§. 10. Post hanc demum defectionem (seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 3.12. seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10.39.) id etiam consequens erit, ut Simon Magus, execrandus ille impostor, hac Sectatorum suorum cateruâ stipatus, deposito jam velamento se palam prodat, & postquam aliquantisper se pro Christi discipulo venditaverit, & inimicitias contra fidem conceptas prudenter dissimulaverit, Tunc demum  

§. 11.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Se apertâ facie purioribus fidei professoribus opponat, imò divinos honores ipse usurpet, & (se 
a Vide Cyril. Hierosol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ut Deum Patrem in monte Sinai apparentem, ut Christum Jesum inter Judaeos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 versantem, ipsúmque promissum Spiritum Sanctum adfirmen) se omni, qui inter Judaeos aut Christianos agnoscitur, aut colitur, Deo opponat, & attollat, (illud est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. eo sensu quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum quarto casu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversus seips● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 11.17.  adversus significat) adeò ut vero & aeterno Patre sede suâ dimoto, Simon ipse inter sectatores ipsius locum ejus occupet, imò, ex plenissima & uberrima verborum significatione, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in omnem super-attollens se, i. e. non adaequans tantùm sed & de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contendens, aequalem aut comparem non ferens, à Samaritanis ad unum omnibus (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) aliísque pluribus, non tantùm ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potentia Dei magna, (quod in tyrocinio deceptoris hujus illi accidisse dicitur, Act. 8.10.) agnoscatur, sed & tandem, post acceptam, & conculcatam fidem Christi, v. 23. ut Summus Deus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (simul cum putidissimâ Helena, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujus primi & Supremi Dei, ut loqui amabat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) colatur & adoretur. De Simone Mago illud primò occurrit, ante Philippi adventum, Samariâ nondum praedicatione ejus illustratâ, de eo palàm dictum esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel, ut Codex MS. Regius celeberrimus, simúlque Bezae venerandus Graeco-Latinus legendum suadent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 7.10. Divina scilicet Potentia vel Majestas ista quae sub variis aut Jehovae, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut Jovis nominibus à diversis Nationibus agnoscebatur, ab omnibus verò ut Magnum, aut Maximum, Summum, aut Supremum Numen colebatur. Sic ob claudum sanatum S. Barnabas Jovis statim titulo salutatur, Act. 14.12. Nec igitur mirum videri debere, si post annos aliquot, ab iis saltem, quos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, venesiciis suis fascinasset, Act. 8.11. pro supremo Deo agnosceretur.  
§. 12. Consulatur Justinus Apol. 2. pro Christ. Post Christi, inquit, ad coelum ascensionem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Daemones mortales aliquos in medium produxerunt, qui se Deos affirmarunt, & hi, inquit, à vobis Gentilibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non solùm nullam persecutionem passi sunt, sed & pluribus honoribus digni aestimati. Quod de Simone & Helenâ, & sectatoribus ejus late prosequitur. Sic & post Justinum Irenaeus l. 1. c. 20. Simon Magus, inquit ille, à Claudio Caesare honoratus esse dicitur, A multis quasi Deus glorificatus est, Docuit semet ipsum esse, qui inter Judaeos 
* Sic Origenes in Matt. tr. 27. inter eos qui Apostolorum tempore se Christos esse dixerunt, Simonem numerat de quo r●serunt Actus Apostolorum.  quasi Filius apparuerit, in Samariâ autem, quasi Pater descenderit, & in reliquis Gentibus quasi Spiritus Sanctus adventaverit. Esse autem se sublimissimam virtutem, hoc est, eum qui sit super omnia Pater, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) & sustinere vo●ari se, quodcunque eum (Patrem aeternum) vocant homines; Dein Helenam, primam ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generare Angelos, & Potestatis, à quibus & mundum hunc factum dixit; Secundum gratiam ejus salvari homines, Judaeorum Deum unum ex Angelis esse (à Simone creatis) c. 22. Ipsum verò Simonem unum Patrem esse, qui fecit Angelos, Archangelos, Virtutes, Potestates; Imaginem ejus factam ad figuram Jovis, & Selenae (Helenae sine dubio) in figuram Minervae, hásque adorari, c. 21. Sic & Tertullianus de Animâ, Simonem Patrem summum à sectatoribus suis vocari.  
§. 13. Taceo notissimam de aediculâ, aut statuâ, Romae in Tiberi inter duos pontes constructâ, & Simoni Deo Sancto consecratâ, & inscriptâ, historiam, 
a Apol. 2. ad Ant. Imperat. Rom.  Justini quidem, ut & aliorum ferè omnium (Tertulliani imprimis & Irenaei) antiquissimorum Patrum testimoniis abundè firmatam. Quam tamen 
b In Opusc. ante explic. columnae Rostratae: vid. Cerdam in Tertull. Apol.  Petrus Ciaconius, fretus marmoreâ cujusdam statuae basi, Anno 1574. in Insula Tiberinâ Romae refossâ, & Semoni Sanco Deo Fidio sacratâ, convellendam putavit; Quasi Justinus, homo externus, & Latinae, inquit, linguae non admodum peritus, sic sibi imponi passus fuerit, & caligantibus oculis Simonem pro Semone, Deum Sanctum, pro Sanco Deo Fidio, Imperatori etiam Romano obtruserit, qui sine dubio compertissimi mendacii eum ilico arguisset, nec eundem denuò errorem, Tertulliano, homini quidem nec externo, nec aut civitatis, aut linguae Latinae imperito, ut & aliis Romanae Ecclesiae Scriptoribus errandum porrexisset. Multa ad Ciaconii conjecturam vellicandam dici possent, si istis vacaremus.  
§. 14. Ut ut illud sit, de affectatis, & assumptis divinis honoribus, nullus dubitandi locus est, nec igitur ab Historiâ, reíque gestae veritate procul abesse putabitur, quòd hîc de Simonis Apostasiâ dicatur, eum se supra attollere contra omnem qui Deus dicitur.  

§. 15.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  Et hoc quidem, si bene meministis, vobis non jam primùm à me dicitur; Sed, cum apud vos Evangelium praedicarem, jamdudum praenuntiatum est.  

§. 16.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Videtis igitur ex praedictis, v. 3. quid illud sit, quod Simonem impedit, seu detinet, quò minùs adhuc, depositâ, quam diu induerat, personâ, se Christianorum acerrimum hostem palam ostendat; Legis nempe Mosaicae observatio, à Christianis nondum in universum abdicata, cum adhuc cautè ambularent Christiani, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 5.15. ab omni Judaeorum irritatione temperantes. Nondum enim facta est, ut videtur, ista Apostolorum solennis à Judaeis ad Gentes discessio, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille, ut opportunitatem, & horam consiliis suis commodissimam, jam brevi futuram praestolatur. Exinde enim implacabilia Judaeorum in Christianos odia, & internecinae ob contemptam legem Mosaicam (quae omne cum Gentilibus commercium disertè prohibet) inimicitiae oriturae erant. Exinde discrimen inter Judaeos & Christianos manifestius futurum, cum fideles, praecipiente Apostolo, Heb. 13.13. se ex professo extra Judaeorum castra, ad fidei purioris professionem, nullis Judaicis mixturis jugulatam, nullis Mosaicorum rituum sarcinis oppressam, proriperent; Exinde etiam hypocrisis Gnosticorum (qui quamdiu Christiani Judaeis se accommodabant, inter Judaeos abnegare fidem, inter Christianos simulare didicerant) aliquando tandem necessariò deponenda erat, & aut cum Christianis tolerandae afflictiones, aut cum Judaeis inferendae.  

§. 17.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Quamvis igitur hoc hominum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genus, non tantùm subterraneos & clandestinos cuniculos agat, sed & palam in Sectam ab Orthodoxis divisam concurrat, Simone, aliísque ducibus suis fretum, hactenus tamen secretiùs, & cautiùs haec omnia moliuntur, nondum Christo in universum abrenuntiare, aut Judaeis se palam contra Christianos adjungere, opportunum censentes; Nec enim adhuc ipsis suppetebat accusationum materia, quibus Judaeos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bilémque eorum omnem in Christianos evomendam excitare possint.  
§. 18. Quamprimùm verò illud, quod adhuc Gnosticorum rabiem comprimit, aut coercet, è medio sublatum fuerit (prius neutraliter dictum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hîc verò ó 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu sit ó 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lex ipsa, seu Mosaicorum rituum observatio, inter quos primarius censebatur, Judaeos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 4.9. ne Judaei ad Gentium consortium diverterent) postquam derelictis planè & conclamatis Judaeis, Apostoli ad Gentes transierint, & ceremoniis Legis insuper habitis, discipulos suos à Judaeis separandos curaverint, Act. 19.9. Heb. 13.10, 13. Gal. ch. 2. & 3. & 4. & 5.  

8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Tunc continuò Gnostici, exuta Christiani nominis laruâ, se palàm ostentaturi sunt, Christianis gravissimas persecutiones (quas per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praedixit Christus) illaturi, eósque ut Judaeis imprimis exosos reddant, contemptae universae Legis Mosaicae incusaturi, Christianos etiam quamplurimos, Primò, Magicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Secundò, variarum libidinum carni blandientium illecebris; Tertiò, liberationis à quolibet jugo sectatoribus suis promissae privilegio; Quartò, denique, propulsandarum persecutionum spe, omnibus, qui se circumcidi patiebantur, factâ, quasi tot escarum generibus, ad inquinatissimae sectae participationem allecturi. Quos, cum sic se primùm revelaverint, statim futurum est, ut Deus, fidelium benignissimus Pater, improborum ultor saevissimus, spiritu oris, i. e. potentiâ verbi sui, tandémque fulgore praesentiae, aut adventùs sui, i. e. illustri istâ in Judaeos festinante ultione, v. 1. oppressurus sit, Petro primùm Apostolo de Simone Mago solenniter triumphante, statímque Romanis Aquilis, Mat. 24.28. ad Judaeorum simul & 
Vide c. 3. §. 22.  Gnosticorum excidium convolantibus, eâdem utrosque strage adaequaturis, 2 Pet. 2.9.  

§. 19.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Quis verò sit hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae secta ista hypocritica, consilia sua tantâ caligine obtegens, si cui incertum adhuc sit, Id illi statim manifestum erit, cum dignoverit sectae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Satanae quidem operâ, stupenda prodigia (& quibus ad se multos seducat, mendadaciisque suis fidem faciat) ostentantem, simúlque libidinum escas subministrantem, aliáque quamplurima, quae perditis quibusque impositura sunt; Ut sic justa Dei judicia in Pseudochristianos, falsorum dogmatum sectatores, fideíque simul ac constantiae, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianae desertores infligantur, Deo sic permittente, ut corum, quae in terrâ petrosâ aut spinosâ seminata fuerant (licet statim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) alterum quidem exorto sole, i. e. ingruentium persecutionum tempore exureretur, & eò quòd radicem non haberet, exaresceret, alterum item à sollicitudinibus mundi hujus, deceptione divitiarum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffocaretur.  
§. 20. Ex hâc hujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per prodigia ficta, & impuritates omnigenas sectatoribus suis indultas, descriptione, abundè liquet, de quibus demum haec omnia intelligi voluerit Apostolus; de Simone proculdubio, & Gnosticis, hâc potissimum mixturâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ubique in novo Instrumento, & Scriptoribus Ecclesiasticis) dignoscendis.  
§. 21. Duo interim quae ad voculas [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] attinent, superaddi adhuc possunt, 1. vocem [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] non in activo, sed passivo sensu, in aliis quibusque hujus Instrumenti locis, positam esse, (Quod alibi fusiùs à nobis monstratur) ideóque eodem passivo sensu reddendam esse, [agitur] inquit Castellio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Hesychius; Haec scilicet adhuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secreto suo gaudens (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ●amjam in promptu est, ut se posito velo detegat, post unicum è medio sublatum obicem, id illicò factura.  
§. 22. Secundò, vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quicquid eâ apud Authores notetur) in hoc Instrumento, rem obtectam quovismodo, & velatam ubique significare. In meliorem plerunque sensum, pro eo, quod à Deo ipso velatur, & aut parabolis, aut prophetiis obscurè & velut per transennam aspiciendum proponitur, Mat. 13.11. & alibi non semel; verùm & in pejorem quandoque, pro eo, quod homines impii velandum curant, (praesertim cum ei vox [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] adjungatur, quâ ex Hebraeorum more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notari pronum est, quâque non levis aliqua à Lege aberratio, sed perditissima quaeque, ipsâque pestilentiae Cathedra notari in sacris solet) nefando scilicet pessimorum hominum secreto, & (ut 1 Tim. 4.2. iidem Gnostici describuntur) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deceptorum & impostorum hypocrisi, quae sub Christiani nominis laruâ, Rom. 16.18. ut & Cabalisticis quibusque, i. e. mysticis scripturarum interpretationibus, & involucris, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denique & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 4.2. plurimis imponens, foedissima quaeque velanda, & abscondenda curabat.  
§. 23. Hanc certè Gnosticorum putidissimam sectam, in Ecclesia Christi hac ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatione indigitari posse (ut & Eusebio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel potius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) hîc pluribus monstrasse non vacat. Illud certè nemini incognitum est, foedissima quaeque Gentilium sacra (quae illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & epoptica sacra, Apostolus veriùs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nefandas, & abominandas Idololatrias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnigenis conspurcatas, appellandas putavit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis Latinísque solenniter nuncupata esse, adeóque istis Gnosticorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 5.12.) eandem sine injuriâ appellationem accommodari potuisse, sic ut post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem, quibus plenum poculum gestare coccinea mulier dicitur, statim subnectatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. At de istis plus satis.   

CAP. X.  
Antichristi, 1 Joh. 2.18, 19, 20, 21, 22. Ignatii testimonium de Gnosticis Antichristis, ut & Polycarpi▪ Nominis notatio.  
§. 1. HIS positis, paucioribus nunc explicanda restant Johannis de Antichristis commata, 1 Joh. 2. & 4. ad eandem sine dubio materiam pertinentia. Et primùm de 1 Joh. 2. ubi post obscuras non paucas Gnosticorum mentiones, phrasésque quibus eos circumloquitur, v. 3. & 4. (ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 9) tandémque post notissimam triada, quae apud carnales istos congerrones utramque paginam implebat, cupiditatem carnis, cupiditatem ocuìorum, & superbiam vitae, v. 16. statim addit,  

18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ex hâc deceptorum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequentiâ, Ecclesias ubique infestante, satis, fratres mei, manifestum est, istum Christi, ad ultionem de Judaeis capiendam, venturi diem jam planè instare. cum enim ipse praedixisset Christus, Mat. 24. fore, ut ante obsidionem Hierosolymae, v. 15. multi Pseudoprophetae exurgerent, v. 11. se Christos simulantes, simúlque verae & genuinae, quam Christus edocuerat, puritati▪ & constantiae pro virili suâ adversantes, tandémque Christianis ipsis pessima quaeque intentantes, adeò ut Antichristi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. mendacissimi deceptoris, simul & infestissimi Christo hostis titulus, isti hominum generi apprimè competat, Illud nunc abundè impletum videmus; Multos quippe ubique Pseudoprophetas esse, Christum in carne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negantes, & sic univocè & propriè Antichristos appellandos, Simonis nempe Sectatores, eum, ut Christum, inter Judaeos apparuisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmantes (videatur Cyrillus Hieros. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) ex quibus diem istum funestum propediem adfuturum dignoscimus.  

§. 2.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Hi Pseudoprophetae ita de Simone, & de Christo pronuntiantes (quales ex ejus famulitio, Cerinthus, Menander, & Gnostici) inter nos aliquando versati sunt, Christo nomina dedêrunt, sed nunc separatione à nobis factâ, plus satis monstrant, se sinceros Christianae fidei professores non fuisse, sed quamdiu inter nos suêrunt, hypocritas, & Pseudochristianos; Si enim ad familiam Christi genuinam pertinuissent, nos, sine dubio, qui in fide Christi inconcussi persistimus, neutiquam deseruissent, ut verò haec eorum hypocrisis omnibus innotescat, & amoto pii nominis velamento, ipsorum impietas palam fiat, Hoc illis ritè accidisse videtur, ut Simonem Christo nostro opponant, & se nobis infestissimos prositeantur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Si genuini Patris rami, aut propagines fuissent, inimici crucis Christi non fuissent, ait de his ipsis Simonis asseclis Ignatius, ad Trallenses.  
§. 3. Haec omnia de Simonis Sectatoribus interpretanda esse siquis dubitet, adeat Clementem Alex. Strom. l. 3. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  qui Gnosticis hunc ipsum versum applicandum affirmat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Adeat & Cyrillum Hierosol. Cat. 6. p. 134. ubi de Simone verba faciens, De●eo, inquit, scriptum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quibus addit Barocianus Codex Manuscriptus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sic ut versus hic, adeóque locus integer ad Simonem, & Gnosticos, hujus itidem satis antiqui, & non contemnendi Authoris judicio, referendus sit.  

§. 4.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Isti se Gnosticos vocant, & prae aliis perfectissimos Dei cognitores gloriantur. At testimonium illud illustre, quod per Spiritum è coelo loquentem Christo ejusque Evangelio datum est, Mat. 3. Act. 2. & per nos, qui vidimus & audivimus, vobis communicatum est, eam certè veritatis cognitionem & certitudinem animis vestris ingeneravit, ut ipsi veriùs Gnostici dici possitis, qui fidem vestram, ipsorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satis contrariam, ipso Dei testimonio confirmatam habetis.  

§. 5.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ad vos igitur ego haec jam scripsi, non quòd scientiâ ex eorum officinis petendâ vobis opus sit, sed quòd diviniori planè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muniti, me tantùm Monitore indigeatis, ut mendaciis eorum unicam Evangelii doctrinam objiciatis.  

§. 6.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ille autem ante omnes Pseudopropheta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habendus est, ipsiúsque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine (qui 2 Joh. 7. per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effertur) insigniendus, qui Messiam tandiu omnibus expectatissimum, Jesum esse negat, vel qui non confitetur Jesum Christum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venisse, 2 Joh. 7. Quod de Simone verissimè hîc dicitur, cum ille, ut se Christum simularet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (vel ut Cyrilli codex MS. Barocianus legit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sed solùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christum hîc in terris fuisse pronuntiaverit.  
§. 7. Sic in Epistolis Ignatii ubique mentio est Christi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verè existentis secundum carnem, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dominum blasphemat, cum non confiteatur eum carnem gestare, Qui verò hoc negat, perfectè eum abnegavit. Haec omnia simul poni videas in unicà ad Smyrnenses (istam Asiae notissimae Johannis provinciae Ecclesiam primariam) conscriptá Epistolâ; Aliáque ejusdem characteris, in plerisque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyris scriptis, adversus hujus sectae virus, antidota ubique sparguntur.  
§. 8. Quisquis igitur venenis istis imbutus, talia de Christo docet, ille quidem Deum ipsum, qui Christo de coelo testimonium praebuit, negásse censendus est. Quod & à Simone abundè factum, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ait Cyrillus) primus ausus est jactare se eum esse, qui in monte Sinai sub specie Patris apparuit.  
§. 9 Nihil sanè manifestius dici potuit; Hunc scilicet Gnosticorum gregem (mendacissimos seductores, qui à Christo, cui primùm nomina dedissent, deficientes, Simonémque ductorem suum pro Christo venditantes, se universae jam fidei Christianae opponebant, ídque immediatè ante Judaici excidii tempus) pro Pseudodoctoribus, & Antichristis, à Christo praenuntiatis, habendos esse; Imò ipsum illum celeberrimum Antichristum, per aliquot annos in Ecclesiâ expectatum, in Simone, & hac Gnosticorum colluvie reperiendum esse.  
§. 10. Si cum Polycarpus in Ep. ad Philip. p. 20. Antichristum, juxta hanc Johannis definitionem, descripsisset, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quisquis Christum in carne venisse negat, quisquis testimonium crucis non confitetur, is pro Antichristo, & Diaboli filio censendus est] statim addit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Et qui Eloquia Domini ad suas cupiditates convertit (ut gratiam Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judae 4.) Et dicet nec resurrectionem, nec judicium esse, ille primogenitus Satanae est. Quo titulo Simonem Magum, & Gnosticos, ab antiquis Patribus insignitos esse, omnes nôrunt.  
§. 11. Quod verò ad ipsum nomen attinet, satis apparet Antichristum dici, qui se Christum simulat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (qualis directè Simon, se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmans) ideóque Haereticis his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulum affigi, 2 Eph. Joh. 7. Ex quo adhuc manifestius erit (quod jamdiu contendimus) eos, quos sub titulo Pseudoprophetarum, Mat. 24.11. praesignificavit Christus, hîc in prophetiae istius completione per Antichristum, aut Antichristos designari, eósque pari modo Christo opponi, quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Paulum, modò explicatum, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Epiphanium (clandestini contra Christum, & pietatem, at praecipuè puritatem omnem cuniculi, & insidiae, foedissimis, sed & mysticis, quae dicuntur, sacrae Scripturae interpretationibus innixi) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversabantur.   

CAP. XI.  
1 Joh. 4.1, 2, 3. Explicata.  
§. 1. FEstinamus ad quartum caput.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Multi sunt, Dilecti, sibíque satis contrarii Spiritus, quibus freti homines, se pro Prophetis, aut doctoribus jactitant, non omnes quidem à Deo profecti, ideóque singuli à vobis, habito examine, explorandi, an à Deo sint; Id enim à Christo praedictum, quod hodie accidisse experimur, sub hâc tempestate multos Pseudoprophetas, Christo palàm adversantes, séque pro Christo venditantes, in mundum exituros esse.  

§. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Et in hoc prophetarum aut Doctorum explorandorum negotio, illud inprimis disquirendum est, an qui se afflatos praedicant, Christum nostrum verè in carne venisse, & verè crucifixum esse confessuri sint, idque cum confessio fidei nostrae tantis undequaque persecutionibus impetatur, Qui enim fidem Christianam inter tot pericula à Judaeis ei impendentia propugnaturus est, & non corde tantùm crediturus, sed & ore confessurus est, is proculdubio, ut verus Dei propheta recipiendus erit.  

§. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Quisquis autem Jesum Christum non agnoscit in carne verè venisse, sed, ut Simon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solùm, is se statim monstrat à Deo missum non esse; nec igitur vel ut nuntius Dei, vel ut propheta recipiendus est. Tali autem Spiritu Antichristum illum actum scimus, quem Christus ante cladem Hierosolymitanam venturum praedixit, Sepedonas scilicet, & carcinomenta ista notissima, impurissimam Gnosticorum sectam, de quibus c. 2. verba facta sunt, & à quibus hodie Ecclesiam Christi tam inclementer tractatam, & infestatam experimur.   

CAP. XII.  
Haec omnia ut Presbyteranis non faveant. Omnia completa ante excidium Hierosolymitanum. Mysterium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revelatum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Johannis aevo. Episcopatus Gnosticis nihil debuit, 2 Pet. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrogatio. Apostolos in ordinem redigere volunt Gnostici, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 1.10. se Episcopis praeferentes. Ratio cur Ignatius tam magnificè de Episcopis locutus sit. Marci sectatores se Apostolis praeferentes. Paraeus de Thebuthi. D. Blondellus de impugnata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antichristus non sic. Gnostici multa à Paganis, multa à Judaeis deprompsêre. Blasphema quaeque de Simone dixêre. jidem Antichristi 1 Joh. 2. & Antichristi c. 4. Ebionitae. D. Blondelli conclusio infirmissima.  
§. 1. HAec cum ita sint, mirari satis nequeo, quâ tandem ratione tria haec Scripturae commata à Presbyteralis paritatis assertoribus ad rem suam accommodari potuerint.  
§. 2. Hoc enim inprimis certissimum est, istam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Johanni solenniter nuncupatam (ex●idium nempe Hierosolymitanum sub Vespasiano, & Tito Imperatoribus) ante Johannem denatum, hoc est, aevo Apostolico, obtigisse.  
§. 3. Illud dein aeque indubitatum est, hoc, quicquid fuerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliquandiu mysterium suisse, clam aliquandiu delitescens, idque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Paulus, cum ea scriberet, postea verò revelatum esse, utrumque autem (Christo praenuntiante) ante fatalis hujus diei adventum; Imò Antichristum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & (ne semel tantùm dicatur) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam nunc in mundo esse, cum ea Johannes scriberet.  
§. 4. Ex quibus oculato cuivis manifestum erit, 1. Episcopatum, si is in Ecclesiâ Antichristo praeluserit, & operante, (ut vulgò redditur) Mysterio iniquitatis in Ecclesiam irrepserit, sine dubio sub Apostolicis temporibus extitisse, Quo uno extra dubium posito, universa D. Blondelli machina statim concidit, qui sub Apostolis tam principalibus, quam adlectis, Presbyteros compares Ecclesiam quamlibet gubernasse, tandémque sub fine secundi à Christo nato seculi, Episcopatum (Presbyteratu superiorem) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse statuit, & ad id monstrandum omnem operam suam impendit.  
§. 5. Verùm & illu● secundò adjiciendum est, quòd, cum haec omnia ab Apostolis de Mysterio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Antichristo enuntiata, in Gnosticorum sectâ eventum suum sortita fuisse demonstratum sit, nihil tamen inter omnia patrum scripta (quibus haeresis ista satis graphicè depingitur) reperiri possit, quod Episcoporum ordinem Gnosticis placuisse, aut ab eorum haeresi augmentum quovismodo, nedum originem, sumpsisse arguat; Imò è contra Sanctus Petrus, & Judas, hos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, audaces, sibíque placentes haereticos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemâsse pronuntiant, nec solum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insistentes, perditionem suam maturâsse.  
§. 6. Quid sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quatenus Gnosticis tribuitur, 2 Pet. 2.10. & Jud. 8. si non sit Apostolis, & Ecclesiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tunc viventibus se sic ex diametro opponere, ut per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicatiùs reddi possit, Ego me fateor conjecturâ assequi non posse: Quid vero Corae (& ipsi qu●dem Levitae) sociísque suis vitio verteretur, manifestum erit, fi rei gestae historia, Num. 16. consulatur.  
§. 7. cum stetissent contra Mosem & Aaronem, (non Mosem tantùm, sed & Aaronem, ut hîc non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) dixêrunt, sufficiat vobis (vel, nimium est) quod vobis usurpandum putatis, cum tota congregatio sancta sit, unusquisque eorum, & in ipsis sit Dominus, cur elevamini super populum Domini? Sic nempe opinante Core, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mosi in coetu, Aaroni in tabernaculo vitio vertendam esse. cum sine dubio sanctior fuerit Mosis sententiae de his opinatoribus pronuntiata, v. 7. Multum erigimini, filii Levi, Num parùm est vobis, quòd separavit vos Deus Israël ab omni populo, & junxit sibi, etc. quin vobis etiam Sacerdotium vendicetis? v. 10.  
§. 8 Haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrogatio (vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter omnes filios Levi vendicatio) fuit, ut Mosi, &, ex eo, Judae videtur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Et hanc quidem dicam, non solùm à Judâ, sed & ab aliis Apostolis, Gnosticis impingi videas; utpote ipsos ubique Apostolos (aliis in Ecclesiâ omnibus à Christo praelatos) in ordinem redigi volentibus. Hinc est quòd dignitatem suam tam strenuè tueatur Paulus, 1 Cor. 9 Apostolatûs privilegia sibi vendicans, v. 1. & id, postquam cum Gnosticis rem habuisset, integro c. 8. Quod & ad Galatas facit, c. 1. unde etiam cum de his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titum monendum censeret Apostolus, Tit. 1.10. eos in initio versus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupat, statímque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tot characterismis Gnosticorum illuviem indigitans.  
§. 9 Quò & illud Ignatii pertinere nullus dubito, Epistolâ ad Polycarpum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si quis Episcopo plus cognoverit, i. e. siquis sibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrogans, Episcopum ut minus scientem contempserit, is sine dubio corruptus est; Ideóque, cum Ep. ad Trallesios, de istis seductorum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eos indies sollicitantium, venenis cavendis eos moneri voluerit, hoc, inquit, fiet, si nec inani fastu inflemini, (cujus rei, affirmante Apostolo, à scientiâ, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summum periculum erat) & ut à Deo, sic & ab Episcopo, & Apostolorum constitutionibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inseparabiles sitis, statímque addit, quicunque sine Episcopo, etc. quicquam facit, hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conscientiam intaminatam non habet. Ex quibus, ut id semel dicam, ratio reddi potest, quare Pientissimus Martyr in singulis ferè Epistolis suis, tot, & talia de Episcopis audiendis, de nullâ ab iis separatione faciendâ, de summo quidlibet sine illis faciendi piaculo (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem, at nunquam (pace magnorum Censorum licebit dixisse) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) inculcanda censuerit, quia scilicet serpenti tunc latiùs Gnosticorum Gangraenae, 1 Tim. 2.17. ex separatione & contemptu Episcoporum, vires quotidiè adaugerentur, quae non alio remedio, aut Pharmaco minuendae erant, quam si suus Episcopis honos, & reverentia, incolumis & integra custodiretur.  
§. 10. Hoc de Marci sectatoribus (notissimâ istâ Gnosticorum propagine) affirmavit Irenaeus, l. 1. c. 9 & ex eo Epiphanius, l. 1. haer. 14, & 34. Eò insolentiae elatos fuisse, ut ipsos etiam Apostolos prae se contemuerent. Et cum, inquit, ad eam traditionem quae est ab Apostolis, quae per successionem Presbyterorum (i. e. Episcoporum) in Ecclesiis custoditur, provocemus eos adversantur traditioni, dicentes, se non solùm Presbyteris, sed etiam Apostolis existentes sapientiores, sinceram invenisse veritatem, Iren. l. 3. c. 2.  
§. 11. Adeò ab omni veritatis specie alienum est, quod contra Episcopos singulares, à Mysterii Iniquitatis, aut Antichristi in Scripturis mentione deduci solet argumentum, Adeò promptum & proclive, ut in ipsos authores retorqueatur, si istis talionibus vacaremus.  
§. 12. Nec quidem illud, licet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, notatu indignum erit, eâdem seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu (ne quid pejus dicam) infelicitate peccasse Paraeum, cum Thebuthis apud 
* Euseb. Eccl. Hist. l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hegesippum mentionem, qui virginalem & puram Apostolicorum temporum Ecclesiam corrupisse dicitur, ad propositum suum pertinere censuerit; cum apertissimum sit, integrum Hegesippi locum ad notissimam istam Ecclesiae pestem, Gnosticorum haeresin à Judaeis oriundam, pertinere, simúlque ipsum Thebuthim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ideo quòd in petitione Episcopatus repulsam tulerat, Ecclesiae pacem, & puritatem impiè sollicitasse.  
§. 13. Priusquam verò istis valedixero, Duo fateor à D. Blondello hîc poni quae me satis excercuêrunt, & adhuc animi incertum relinquunt. Primò, Quinam two fuerint Antichristi, 1 Joh. 2.18. à quibus, Paganismi ruentis aemulis, Dei super omnia regnantis Monarchiam palam oppugnatam fuisse asserit. [Oppugnare Monarchiam Dei, & Paganismi ruentis aemulos esse] est sine dubio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paganorum, contra unitatis aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assertores, propugnare; Et sic quidem ex adverso, Cyrillus, Catechesi 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscriptâ, unitatem Dei, primum istum fidei articulum, contra multip●icem Paganorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Feles, Canes, Lupos, Leones, Caepas, Bacchum, Cererémque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ado●antium, tuetur. Quod si de Apollonio Tyanaeo, aliísque puris putis Paganis, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assertoribus à D. Blondello affirmatum sit, id quidem in se verissimum erit, sed quod Antichristo, de quo istic sermo est, ritè accommodari non poterit, cum is ex coetu Christianorum exiisse dicatur, v. 19 i. e. Christo aliquando nomen dedisse, quod Apollonio & meris Paganis non competit, & cum illud tantùm de hoc Antichristo hîc dicatur, negare eum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesum esse Christum, v. 22. Quod non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversari. Imò nec illa Paganicae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assertio istis temporibus res adeò nova, aut insolens censeri debet, ut dari Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possit, quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, horam ultimam (quicquid ea demum significare D. Blondello videatur) adesse certò dignoscant.  
§. 14. Fateor quidem Gnosticos (quos instantis exitii Judaici prodromos praedixit Christus) à Paganis, & seu ab Hesiodaeâ, seu ab Orphiacâ Theologiâ, multa in usus suos deprompsisse (ideóque Cyrillum praenominatum, Catechesi sextae tractatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de Simonis praecipuè & Gnosticorum haeresi, adjecisse) At hoc non est ruentis Paganismi aemulos esse, & eo demum consilio Monarchiam Dei palàm oppugnare, quum iidem eo tempore Gnostici, ex Judaismo etiam multa, aequè ac è Gentilismo hauserint, &, ut monuit Hegesippus apud Euseb. Eccl. Hist. l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ex septem notissimis apud Judaeos haeresibus originem suam traxerint, seque coram Judaeis Mosaicae disciplinae sectatores profiterentur, imò & è veteris Testamenti Scriptis multa, à Christo nonnulla, in miscellaneam hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 farraginem conjicienda deprompserint.  
§. 15. Certum est hos illud quidem conatos esse, ut Simoni Deo suo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deferrentur, Christóque authoritatem abrogasse, multáque de Deo in Scripturis affirmata ad Simonem traduxisse; imò, Simonem ipsum se in monte Sinai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Inter Judaeos ut Jesum Christum, non in carne, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, denique ut Spiritum sanctum à Christo promissum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venditasse; At non est illud Paganicae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propugnatores esse, sed solùm scelestissimae sectae tutandae, & propagandae operam sedulô impendisse.  
§. 16. Secundò, quâ demum ratione sibi persuaserit vir Doctissimus, quartum Epistolae primae Johannis caput, sic à secundo dividendum esse, ut per Antichristos c. 2.18. Dei super omnia regnantis oppugnatores, per Spiritum Antichristi, c. 4.3. negatam praefracte ab Ebione, & congerronibus, aeterni Verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligi putet.  
§. 17. Certè si Antichristi characteres duobus capitibus comprehensi, inter se conferantur, eos in unum recidere palam erit; Secundi quippe capitis Antichristos negare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 22. negare, seu non confiteri Filium, v. 23. ideóque (ut argumento à relativis concludit Apostolus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec Deum Patrem, qui Filio suo testimonium praebuit, agnoscere; Paríque modo Antichristos IV ti capitis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jesum Christum in carne venientem non confiteri, vel (ut sequentia explicant) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 15. non confiteri quòd Jesus sit Dei filius. Haec planè eadem sunt, & cum Gnosticis directè quadrant, nec ad Ebionitarum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut antiqui dixêrunt, de Christo dogmatizantium sententiam (quâ primum Christum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex Josepho & Mariâ natum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmabant, postea verò ex virgine & Spiritu Sancto natum confitentes▪ eum tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negabant) restringenda sunt.  
§. 18. Verùm (istis omissis) quomodo ad Episcopos supra Presbyteros se extollentes, negata seu Dei Monarchia, seu Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pertineat, fateor ego me divinando assequi non posse, ni haec unica Hierarchicorum doctrina adeò totum Antichristum ebibisse censeatur, ut in hoc unum errorum pelagus alia omnia Acherontis ostia se effudisse, aut quicquid in istius seculi Ecclesiâ peccatum ab haereticis fuit, illud statim in Episcopis hujus aevi puniendum videatur.  
§. 19 Aliud est sine dubio, schismata, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolici aevi Ecclesiam infestâsse, quae ab Apostolis & Orthodoxis omnibus anathemate, dirísque perculsa sunt: Aliud, à schismaticis illis Episcopalem inaequalitatem, nolente Ecclesiâ, in Ecclesiam invectam esse; Nec quicquam hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conclusisse D. Blondellus cuivis aequo aestimatori videbitur, donec Episcopalem dignitatem, seu ut haereticam, seu ut schismaticam, seu demum ut Paganicam, ab Ecclesiâ rejectam esse, aut sacro, aut aliquo demum (praeter Aerium) authore, affirmaturus sit.   

CAP. XIII.  
Diotrephis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quid de eâ Walo. Diotrephes Johanni Apostolo se praeponens. At Episcopi non sic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 licita, licet culpanda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pharisaei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 23.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid significent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sacris, & in civilibus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Consistorium, Concilii Christiani icon, Apoc. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud authorem Constitutionum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Ignatium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid. Altare cingere. Episcopus in medio sedens. Non Omne Episcopatûs defiderium malum. Zebedaei uxor.  
§. 1. ULtimò igitur ad Diotrephis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deveniamus; & primò meminisse liceat, quid in hâc re 
* Wal. Me●. p. 24.  Walo aliquando censuerit; Apponam verba; Quia, inquit, ille (i. e. Diotrephes) nollet agnoscere superiorem aliquem in Presbyteros habentem potestatem, Apostoli autem quasi primi Presbyterorum, qui & eos instituebant, jure ipso praeeminere ipsis debebant, ideò non admittebat Johannem, qui in Ecclesiâ major jure suo futurus erat omnibus ejus Episcopis sive Presbyteris.] Haec ille inter alia dicenda censuit, A quo me non discessurum confiderem, si ex his concluderem Diotrephem Presbyteranae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assertorem fuisse, adeóque rem gnaviter gessisse, ut Johanni ipsi omnem superioritatem abrogandam voluerit; Nec igitur nos, sed adversarios nostros hoc pessimo Diotrephis exemplo ulterius premi posse.  
§. 2. At respondetur 2 do, Locus ipse si consulatur, 3 Joh. 9 statim manifestum fore, Diotrephen non solum comparibus suis, sed & ipsi Johanni Apostolo praeponi voluisse, Dignitatémque ambiisse, non quae Presbyterorum collegio, sed quae sanctissimo Apostolo debebatur. Scripsi, inquit Johannes, Ecclesiae, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Primatus inter eos cupidus Diotrephes nos non recipit, Epistolámque nostram ad Ecclesiam missam respuit. Quid ergo hoc ad Primatum Episcoporum, Apostolis libenter ipsorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sarta tecta, authoritatem, & dignitatem incolumes relinquentium, nec ipsos Patres è familiâ suâ pellentium, sed tantùm ex praerogatiuâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ipsis ut primogenitis, ab Apostolis, i. e. Patribus concessae) junioribus quibusque fratribus in familiâ praesidentium, claviùmque à Christo datarum potestatem, non quò sibi, aut commodo suo quicquam accedat, sed quò alios sub se omnes in unitate fidei conservent, exercentium?  
§. 3. In Ecclesiâ nimirum Asiaticâ, Johannis curae immediatè subjectâ, nullo medo ad Diotrephen primatus pertinebat, nulla ab Apostolis missio, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtendebatur, suo solius calculo & suffragio, non tantùm non jubente, sed, ut apparet, palam renitente Apostolo, ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascendere voluit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (quales Gnosticorum schola innumeros produxit) At quid hoc ad Episcopos, jubentibus, & per impositionem manuum benedicentibus Apostolis, non ex ambitiore, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suâ, sed ex missione, & providentiâ Dei, ad illud culmen (aliquando etiam pestquam recusaverint) provectos?  
§. 4. Libet igitur adversariorum hoc se contra Hieraticos scuto obtegentium armaturam, virésque uno dilemmate experiri. Aut Episcopatu singulari (super Presbyterorum paritatem ascendente) fungebatur Diotrephes, aut non; Si fungebatur, cur non affectatae illius super pares dignitatis ab Apostolo incusabatur? Cur ideò tantùm ei, quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Johannem ipsum, seu literas Johannis Apostolicas, non reciperet, dies dicebatur? Aut cur demum, quod Diotrephi impune cessit, ab Apostolo vivente & vidente neutiquam notatum, id in Episcopis nostris adeo immaniter plectendum, aut à nobis jam seris nepotibus iis vitio vertendum erat? At si (ex alterâ dilemmatis parte) Episcopus non erat, tunc statim illud in confesso est, nihil planê ad Hieraticos nostros, nihil ad Episcoporum ordinem Diotrephis exemplum spectare, ideóque quae hic ad augendam invidiam à Diotrephe trahuntur omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 5. Tertio igitur respondetur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diotrephis illi vitio verti potuisse, salvo tamen suo Episcopis primatu; nec enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut superioritatem omnem Ecclesiasticam in Diotrephe improbâsse Apostolum, ut nec in Simone Act. 8. communicandi (per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Spiritus Sancti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Sed in hoc, indignum acquirendi modum (quòd, ut ait Cyrillus Hierosol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argento sibi coemendam expectaret, v. 20.) In illo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ambitionem, aut immoderatam eminentiae illius affectationem censurâ suâ mulctâsse.  
§. 6. Exemplo res clarior fiet: De Pharisaeis dictum est, Mat. 23. eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, primam in Synagogis cathedram amare, v. 6. Quid hîc [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] significet, non est adeò manifestum, ut quicquam fidenter asseram. Potest ad Ecclesiasticos Judaeorum coetus restringi; At & potest ad Consistoria applicari, ut ejusdem capitis v. 34. etc. 10.17. & Ja. 2.2. & alibi non semel. Si ad coetus sacros respexerit Christus, tunc sine dubio, cum in Cathedris docerent Doctores, & inter ipsos ordo aliquis observaretur, necesse erat, ut primam Cathedram aliquis occuparet, Ideóque hunc sedendi ordinem neutiquam reprehensurus erat Christus, sed tantummodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ambitiosorum, & fastuosorum hypocritarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notâsse credendus est. Sic etiam, si ad Consistoria respexerit, (quod tamen isto in loco fecisse non putarim) Erat enim inter Judaeos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput Consistorii, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cujus manuum impositione aliir omnes Presbyteri, quibus in Consistorio locus erat, in Senatum recipiebantur; Et huic sedem prae aliis eminentem convenisse nemo dubitat. Ad ejus certè imaginem (sub ipso Apostolorum aevo) Concilia Episcoporum componebantur, sub fuo quaeque Patriarchâ, aut Metropolitano. Horum Iconem videmus à Johanne in visione depictam, Apoc. 4. Thronum quippe, aut Cathedram Principalem, in medio positum, v. 2. & (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ex utrâque throni parte, ad modum Coronae, vel Semicirculi, thronos 24. quibus totidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Judaea, ut 
* Dis. 4. c. 20.  mox dicetur, Episcopi) insidebant, ad sinistram, & ad dextram throni sic depositos, ut omnes versus populum facies verterent.  
§. 7. Ad hunc certè modum, & Episcopum, Presbyteris suis (postquam Presbyteri secundarii instituti sunt) stipatum, iis omnibus praesedisse in Ecclesiâ suâ, nemini novum videbitur, qui in antiquis Ecclesiae scriptis versatus est. Videantur Constitutiones Apost. 2.58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Videatur Epistola 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatii ad Magnesios, ubi post mentionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, additur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Corona (quâ iste sedentium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 situs describitur) Presbyterii vestri, Episcopalem Cathedram ex utrâque parte cingentis. Sic & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Constit. Apost. 2.28.  
§. 8. Hinc illud antiqui Authoris De Eccl. Hierar. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi quid per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notetur, ex Graeco Nazianzeni Scholiaste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. satis patebit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Altarium nempe, locus, aut spatium illud integrum, ubi sacra mensa nobis proponitur. Ex quo ritè intelligi poterit, quid sit illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, altare cingere, in antiquorum ritualibus, ex Psalmistâ depromptum; ut & illud in Greg. Nazianzeni somnio, de seipso, ut Episcopo in medio sedente, (ut olim Christus in medio Doctorum, Luc. 2.46.) & Presbyterorum Cathedris ex utrâque manu thronum ejus cingentibus. At illud non est quod hîc contendimus; Hoc tantummodo hîc monuisse contenti, quam nihil ex istâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharisaicâ, & à Christo notatâ affectatione, ut nec à Diotrephis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contra ipsam cathodrae praeeminentiam seu Judaicam, seu Christianam concludi possit.  
§. 9 Quartò denique respondetur, non omne quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiderium, (sive per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Apostolo significatum, 1 Tim. 3.1.) culpandum esse, cum, qui Episcopatum desiderat, bonum opus desiderare dicatur, sed tantùm inane illud, & solius eminentiae, aut prioritatis praecisè & abstractè sumptae, (nullo ad officium aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respectu habito) impotens dignitatis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiderium. Loquatur pro aliis Theodoretus in 1 Tim. 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non simpliciter desiderium Episcopatûs, sed primatûs amorem incusat, docétque non honorem sed virtutem, non dignitatem sed opus appetendum esse.  
§. 10. Sic cum Zebedaei uxor, Mat. 20. dignitatem istam à Christo filiis suis impertiendam postularet, ut unus illi à dextrâ, alter à sinistrâ in regno ejus sederet, tale à Christo responsum tulit, ut sciamus eam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ream esse, Oneribus quippe & afflictionibus, que 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 istis adhaesura erant, insuper habitis, soli dignitati inhiâsse.  
§. 11. Quod igitur Christus discipulis reliquis eam matris aut fratrum ambitionem indignè ferentibus, adjiciendum censuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 27. vel, ut Lucas 22.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, principem, aut praecipuum inter eos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliis omnibus, quibus praeest, ministrare & servire debere, id etiam Diotrephi reponi potuit; non tamen exinde probari, neminem in Ecclesiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 censendum esse, sed tales (è contra) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inter Christianos futuros esse. Id posthaec fusiùs monstrabitur, & ex ipsâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diotrephis non obscurè concludi posset, si minutiis istis probationum nobis opus esset. Adeò sine omni rationis specie nobis 
* Apol. p. 13.  alibi imponi voluit D. Blondellus, qui hoc potissimum argumento Johannem Episcopis adversari concludit, quòd Diotrephi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitio verterit.   

CAP. XIV.  
Episcopalis dignitatis semina sub Apostolorum aevo. Dilemma contra Blondelli sententiam intortum. Schismatum pestis, 1 Cor. 11.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nihil ad Episcopalem dignitatem. Schisma, 1 Cor. 3. Wal● notatus. Episcopalis Ordo ad aliorum immodestiam coercendam, ex aliorum malis moribus originem traxit. Antiquitas discriminis inter Episcopos & Presbyteros. Argumentum secundum contra Presbyteranorum sententiam ex ipsorum concessis. Anglicanae Reformationis fundus, ut Primae Scripturis, Secundae Primorum seculorum Scriptoribus deferrentur. Rex Carolus adversus Hendersonum.  
§. 1. QUandoquidem verò D. Blondellus his omnibus de Antichristis, de Diotrephe, etc. à se propositis addendum putaverit, hanc primam mali labem latiùs deinceps serpsisse, hoc est, (si ad praesentem litem quovismodo pertineat) Episcopalis super Presbyteros dignitatis semina (utut pro Zizaniis à D. Blondello habita) Apostolorum aevo in Ecclesiâ sata, postea uberiùs succrevisse, Ego quidem hanc opportunitate usus, bonâ ejus cum veniâ, libenter interrogarem, quomodo causam suam vir instructissimus, contra dilemmatis hujus vim tueri possit.  
§ 2. Si Episcopalis dignitatis semina Apostolorum aetate in Ecclesiâ sata reperiantur, Tunc aut ab Apostolis rejiciebantur, aut non; Si rejiciebantur, tunc illud aut scriptis ipsorum, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factum; Si scriptis, monstrentur in Epistolis Apostolorum verba, aut in Actis Decreta, quibus illud factum est: Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejecta & reprobata ab Apostolis suerint, nullâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 censurâ ad manus nostras derivatâ, indicentur demum capsulae, quibus haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut non scripta damnatae Episcopalis authoritatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reposita & custodita, incolumis ad nos pervenerit, Aut si capsulae non compareant, monstretur salt●m Aegeria nova, quae haec ab Apostolis accepta, nobis tandem seris nepotibus in aurem (remotis arbitris) nuper suggesserit: Haec si monstrari itidem nequeant, quo quaeso, praejudicio accidit, ut sine teste omni damnaretur innocentissimus Ordo, & ex Ecclesiâ, nemine jubente, aut suffragante, exularet?  
§. 3. Sin verò haec tam alto mane sparsa semina, nullâ unquam aut scriptâ, aut non scriptâ Apostolorum censurâ feriebantur, quis, quaeso, nos judices constituit, ut post universalem per tot secula in Ecclesiâ hujus Ordinis receptionem, nobis tandem jubentibus damnetur?  
§. 4. Ad hoc dilemma nihil à Presbyteranis adhuc prolatum videtur, praeter solas illas Mysterii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antichristorum, Diotrephis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & importatae, inquit D. Blondellus, sub ipsis Apostolorum oculis schismatum pestis, 1 Cor. 11.18. singulares mentiones.  
§. 5. Horum tribus prioribus, Episcopalem Ordinem nullatenus premi aut urgeri, satis prolixè, ni fallor, indicatum est.  
§. 6. Ad ultimum igitur accedo, de schismatum peste in Ecclesiam illatâ, 1. Cor. 11. Palam est, schisma illud in sacris epulis praeripiendis consistere, dum unusquisque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 21. Divitibus, qui liberaliùs obtulissent, liberaliùs etiam edentibus, & bibentibus, & pauperibus ad micas, quas ipsi attulerant, damnatis, sic ut esuriat unus, cum alter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nihil igitur Episcopali dignitati cum hoc schismate commune fuit.  
§. 7. Imò si (quod D. Blondellus non facit) ad aliud inter eosdem Corinthios schisma, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nempe ist●m, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 3. (dum unus diceret, Ego sum Pauli, etc.) recurratur; Nec illud quidem Presbyteranae causae savere deprehendetur. cum ad haec ipsa evitanda schismata, plurimùm contulerit, ut ad unum cura omnis deferretur, & in causâ, si non hâc, saltem pari (ipso Hieronymo, Blondellianae causae sundo, asserente) toto orbe decretum fuerit, ut unus de Presbyteris electus, caeteris superponeretur.  
§. 8. Manet igitur immotum, Hanc, quam appellat D. Blondellus mali labem, i. e. (si ad rem nostram quovismodo pertineat) Episcopalis dignitatis sub Apostolorum aevo jacta semina, talia non fuisse, ut ab iis Apostoli quovismodo abhorruerint; Nec igitur ab co, quod tam clementer & sedatè tractárunt Apostoli, post universae Ecclesiae adeo intimas, & tot saeculorum consuetudine contractas familiaritates, nobis jam metuendum esse.  
§. 9 Unicum est quod hîc interponi posse video; Nulla scilicet, sub Apostolorum tempore, singularis hujus Episcoporum super Presbyteros fastigii, (aut inter Orthodoxos, aut inter haereticos) seu semina, seu vestigia reperiri, nec igitur quicquam ex utrâvis parte hoc dilemmate concludi posse.  
§. 10. Quod si affirmaverint Presbyterani, Interrogandi primò sunt, Quare igitur isto Mysterii iniquitatis, aut Antichristi, aut Diotrephis terriculamento, nobis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (& quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostra fraudi esse neutiquam debuit) adeò sole●ter, & sedulò imponi jamdiu cupiverint?  
Secundò, Quo demum saeculo lacertos suos movere coeperit singularis Episcopatus, aut hoc inter Episcopos, & Presbyteros discrimen? Agnoscit 
* Wal. Mess. p. 7.  Walo rem esse antiquissimam, ut duo hi Ordines in Ecclesiâ fuerint distincti, si excipiantur Apostolica tempora, quorum aevo, inquit, ut eorum scripta testantur, nullum constat corum ordinum fuisse discrimen. Ex quibus me (ex sententiâ tanti viri) rectè conclusurum puto, immediatè post Apostolorum tempora, hoc in Ecclesiâ discrimen fuisse. Id enim est [antiquissimam rem esse, si excipiantur Apostolicae tempora.] Quod & clariùs effatur, p. 253. Circa initium, aut medium secundi saeculi, Primus singularis Episcopatus supra Presbyteratum introductus fuit. Nec certè multùm abscedit D. Blondellus, qui anno Christi 135. i. e. anno à Johannis dormitione, 35. mutationem hanc sactam esse affirmat. Hoc igitur dato, & ex parte Presbyteranorum liberaliter concesso, (hoc, inquam, quodcunque sit, posito, sic ut in eo pedem sigere liceat) Argumentum, quod quidem nobis neutiquam contemnendum videtur, sic consicimus.  
§. 11. Si Presbyterana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu à Christo, seu ab Apostolis in Ecclesiâ stabilita, sic Apostolorum aevo, per totam ubique Ecclesiam propagata sit, ut Episcopalis apex toto hoc centum annorum spatio contrà mutire aut hiscere ausus non sit, Tunc certè fieri non potuit, ut quae ab Apostoli● aut Christo ipso Ecclesiae ad omnem aetatem gubernandae constituta est forma, ab 
* In toto orbe decretum est, u●●unus caeteris a ●eponeretur. Hi●ron. Comm. ad Titum.  Vniversâ proximè succedentis saeculi Ecclesiâ, in aliam diversam, & planè adversam, seu contrariam immutaretur, & nullâ interea aut Synodo, aut concilio, aut conventu interveniente, (cujus ope tot per orbem terrarum dissitae Ecclesiae in idem sacrilegium conspirare possent) nullis Epistolis Canonicis (quibus consilia sua sibi invicem communicarent) tantae mutationi obstetricantibus, à Christianá in Antichristianam, à genuinâ in meritriciam, à diviná demum in Diabolicam formam degeneraret.  
§. 12. Unicum addo, si de universâ Christi familiâ (oeconomis fidelissimis vix dum è soribus egressis) sic pronuntiandum sit, si de utriusque Testamenti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à quibus (praeter alias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sacrum Scripturae Canonem stabilitum & conservatum nos accepisse agnoscimus, haec & talia censenda sint, Habebunt adversarii nostri, unde de Hierarchicis simul & Christianis triumphare possint, unde de discipliná, sidéque integrâ, unâ mensurandis strage, eodem busto componendis, sibi assatim gratulentur. Quid enim de Scripturarum Canone, inter Protestants, ipsósque, qui se Evangelicos nuncupant, recepto, de Diei Dominicae observatione, aut è scripturâ, aut ex universo antiquitatis pen● adversus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici potest, quod non multò auctiùs, & cumulatiùs pro Episcopali dignitate contra paritatis Presbyteranae assertores dici poterit? Quod nos alibi locupletiùs explicavimus, nec opus est ut hîc repetamus.  
§. 13. Certè ab hoc Novatorum scopulo, sibi diligenter cautum esse voluit Dilectissima Mater nostra (afflicta, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Ecclesia Anglicana, Hoc se universo Christianorum orbi Charactere dignoscendam, hoc aequae posteritati aestimandam propones, quòd in Controversiis fidei, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decernendis, illud firmum ratúmque semper habuerit (& huic basi Reformationem Britannicam niti voluerit) ut Scripturis Primae, dein primorum saeculorum Episcopis, Martyribus, Scriptoribus Ecclesiasticis Secundae deferrentur; Ideóque quicquid à Scripturis affirmatum in Fide, quicquid de Regimine Ecclesiastico, ab universâ post Apostolos ubique disseminatâ Ecclesiâ, constitutum dignoverit, illud pro fixo & stabilito, inter Articulos Religionis ponendum curavit, nemini siliorum suorum, quod sic positum fuerit, novandum aut movendum permissura.  
§. 14. Fatetur pientissima Matrona, nullis se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cupiditatibus, quae in juniores cadere solent, nullis Novatorum illecebris inescatam esse, nullis rationum momentis persuasam, nullis (quibus prolixiùs immorati sumus) Antichristi, etc. (addo, & Bestiae Apocalypticae) terriculamentis adeò perculsam, ut aut universam Apostolicae plantationis, aut ejus, quae eam proximê insequebatur, aetatis (cui ipse D. Blond. eam imputandam censuit) Ecclesiam, ad sacrilegam & planè Antichristianam regiminis formam transfugisse suspicetur; Sed, ut quod è Scripturis clarè propositum est, illud totâ ment amplectendum, sic & quod in Scripturis obscurè prolatum, à primorum autem saeculorum consensu explicatum, & ex uná parte definitum fuerit, illud siliis suis, aut ex fide credendum, aut inter piè credibilia collocandum, neminíque nostrûm, post tot saecula, recudendum statuere.  
§. 15. Sic cum Optimus Carolus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hanc de Episcopis disceptationem sic exordiretur, ut in interpretandis scripturis (cum in iis quicquam obscuriûs dictum sit) ad universalem Primitivae Ecclesiae praxin, simúlque Patrum consensum recurrendum esset, ejúsque arbitrio, litigantibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imponeretur: Responsumque à Presbytero Alex. Hendersono esset, eos qui Scripturam pro solâ fidei regulâ, antiquorum autem consensum, pro Scripturae authoritativo interprete proposuerint, periculosiùs errare, quam qui duas fidei regulas proposuerint, Scripturas Canonicas, & Catholicas Traditiones (cum aequalem Hi traditionibus, & Scripturis authoritatem largiantur, Illi verbo divino authoritatem Patrum praeferant,) Constantissimus Princeps sic breviter reposuit," Scripturam quidem se omni veneratione prosequi, at, cum Scripturae sensus sit ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & interpretandae Scripturae aliqua demum Methodus aut norma accommodanda sit, sibi quidem nullam hoc primitivae Ecclesiae suffragio magis idoneam videri; obnixè, sed quidem frustra petens, ut si haec illi non placeret, alia quaevis ejus loco substituenda aut surroganda ab eo proferretur. Quod sibi nunquam factum esse, aut à Presbyteranae causae advocatis fieri potuisse, Pientissimi Principis, & Constantissimi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manes, luctuosâ, at sonorâ, & ingratissimae Genti, ni Deus avertat, pessimè ominante voce proclamant. Et  
Haec quidem iis quae in antecessum nobis praelibavit D. Blondellus, prolixè quidem, sed quam potui brevissimè, dicta sunto.    

DISSERTATIO SECUNDA, De IGNATIO, ejusque Testimoniis cum HIERONYMI Sententiâ collatis.  

CAP. I.  
Ignatii Epistolae Episcopis imprimis favent. Ind Walo & Blondellus illis infensi. Dicendorum syllabus.  
§. 1. AD illud jam proximo loco procedendum est, quod ad sententiam suam à posteriori tutandam neccessariò addendum duxit D. Blondellus, Ardeliones nempe (quos ita pro arbitrio suo appellat) piis fraudibus, ceu idoneo Episcopalis apicis tibicine abusos esse, & ementitis primorum Martyrum nominibus, quicquid in mentem venerat, vulgásse: Idque de septem Epistolis Eusebio, Athanasio, Hieronymo, etc. laudatis dicendum esse, quibus, inquit, antiquior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatii Martyris nomen appinxit, etc.  
§. 2. Haec, &, talia, ad minuendam & tollendam Sanctissimi Martyris authoritatem, à D. Blondello, & Walone Messalino necessariò dicenda erant. cum ex Illo Antiochenae (ubi primò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Ec●lesiae Episcopo, totiúsque Syriae Primate, Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & primorum temporum oculatissimo teste, tam frequentia, & tam praeclara & lucida testimonia produci ab Hierarchicis dignoscerent, ut ex eo uno, post Scripturas, Apostolicae & primaevae praxeωs interprete, controversia omnis statim decideretur, nec quicquam in tantâ luce Presbyteranis superesset, quod contrà mutire, aut hiscere possent.  
§. 3. Illud satis apertè consitetur D. Blondellus, cum ab Epistolarum harum Scriptore singularem Episcopatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (iisdem verbis quibus Walo in eâdem materiâ usus est) inculcatum esse, & sic ut ei (ceu saxo suo Prometheus) affixus videri possit, disertè agnoscit, praef. p. 43.  
§. 4. Verùm ista, non sannis, & contumeliis, sed rationibus, & argumentis peragenda erant; Ego quidem in his omnibus D. Blondelli & Walonis vestigia à me premenda esse decrevi▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ídque hoc ordine,  
§. 5. Primò, quicquid hâc ex parte ad has Ignatio abjudicandas Epistolas dictum sit, solenniter ad examen vocaturus.  
Secundò, Quaedam additurus, quae septem Epistolarum à S. Polycarpo collectarum, & ad Philippenses suos transmissarum authoritatem stabiliant.  
Tertiò, (Post has tam luculento & praeclaro nomini depulsas invidiae tenebras) Testimonia quaedam ex istis septem genuinis Epistolis producturus, à quibus Apostolici aevi praxin aestimari fas erit.  
Quartò, Inter Sanctum Ignatium, Episcopum & Martyrem primaevum, ex una parte, & Sanctum Hieronymum, Presbyterum, ex alterá, simúlque inter utriusque testimonia, Ignatii à me, Hieronymi à D. Blondello producta, institutá comparatione, rem omnem ad hanc libram aut trutinam examinandam propositurus.   

CAP. II.  
Quid de his Epistolis Walo. Bis ab eo sub Ignatii nomine laudantur, A Blondello semel. Stephanus minister à Walone dictus. Negativum argumentum à testimonio. Clemens diaconus primò, postea Episcopus. Quid de integro volumine statuerit Walo & Blondellus. Interpolatio & suppositio differunt. De suppositione omnis lis. Post Vedelianam Vossiana Ignatii Editio. Ejus cum testimoniis ab antiquissimis patribus ex Ignatio laudatis concordia à Blondello agnita, Vt & cum Archiepiscopi Armachani Latino Exemplari. Ex hoc purgandum Epistolarum volumen.  
§. 1. PRimò igitur videndum est, quid ad universum illud Epistolarum volumen Ignatio abjudicandum aut à Walone, aut à D. Blondello excogitatum sit, & inprimis quid è Walone.  
§. 2. Ille quidem, Authorem Epistolarum ad Trallenses & ad Philadelphenses, nonnihil, 
Wal. Mess. p. 222.  quod proposito suo favisse videbatur, dicentem, sine omni metu aut haesitantiâ, Ignatium appellat; Anacletum, inquit, & Clementem Petri ministros facit Ignatius, ut Timotheum & Linum Pauli, in Epistolâ ad Trallenses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem in Epistolâ ad Philadelphenses, in eodem loco & ordine numerat Evodium & Clementem, hunc Romae, illum Antiochiae primos Episcopos habitos, quo Titum & Timotheum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Frui mihi contingat vestrâ sanctitate ut Eliae, etc. Utroque loco Ignatii verba satis fusè laudata, ut hoc tantùm ejus testimonio confirmatum putaretur, Clementem & Evodium, etc. ab eo urbium Episcopos non vocari.  
§. 3. Hîc certè, ut id obiter dicam, mihi ratio non constat, quare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (inter quos hic Sanctus Stephanus numeratur) Walo [ministros] reddere maluerit, qui ab omni aevo Diaconorum nomine solenniter noti sunt; Nec magis quidem augurari possum, quâ ratione, ex negativo, quod dicitur, à testimonio ducto argumento (quia, inquit, hi non vocantur ab eo Episcopi urbium) quicquam rectè concludi posse arbitraretur, statímque fidenter adjiceret, Nec sanè fuêre; Ego pari arguendi ratione, nec Eliam, nec Elizeum prophetas fuisse pronuntiare possum, eâdem Ignatii authoritate fretus, qui singulorum nomina eodem loco recenset, nullâ prophetici, quo fungebantur, muneris additâ mentione. Verùm sciat Walo, Clementem, & qui in posteriori testimonio sanctitatis & puritatis exempla proponebantur, in priori Diaconorum titulis insigniti, verè quidem & Sanctos & Diaconos fuisse, at & postmodum, quod amplius est, Episcopos creatos; Ignatium verò, qui in his Epistolis annales non scripsit, promotionis istius historiam non adjecisse, nec quidem, cum Diaconos alloqueretur, Episcoporum mentione commodè uti potuisse, sed Diacanorum exemplum Diaconis proposuisse; Ita tamen ut Jacobi etiam hoc loco Hierosolymitani Episcopi, cujus Sephanus Diaconus fuit, disertè meminerit. At istis criminationibus jam non vacat. Habendae sunt potius gratiae doctissimo viro, quòd, cum sine incommodo ejus fieri potuit, Ignatius ipsi non displicuerit, ipsaeque, quas nos Sanctissimo Martyri imputamus, Epistolae, ab eo sub Ignatii nomine (sine omni suspicionis aut abjudicationis notâ) recitatae fuerint; (quod & à D. Blondello factum, Ap. p. 108. & 219.) verùm cum mens illi tam subitò mutata fuerit, & post non longum (26. paginarum) intervallum, ex arbitrio ejus 
* Authorem earum Epistolarum ad Trallens. Smyrn. Magnes. Philad. Ephes. Roman. non esse Ignatium constat. Wal. Mess. p. 248.  universae exciderint, querelis potius quam gratulationibus opus est.  
§. 4. Pergit igitur, 
† Wal. Mess. p. 252.  tandémque post paginas quatuor cum pertinaciter recusaret Ignatius eorum numero accenseri, qui Ecclesiam sui temporis, per Presbyteros, eosdémque Episcopos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administratam adsererent, séque palam profiteretur Episcopatum unius agnoscere, opportunum Waloni visum est, sententiam de universis Epistolis decretoriam planè, & cruentam pronuntiare, omnémque hanc contrà militantium testimoniorum aciem, unico styli ictu transfodere.  
§. 5. At nec adhuc ex ipsius verbis certò dignosci potest, in qu● demum classe disponendas has Epistolas censuerit, an supposititias planè omnes, an tantummodo interpolatas pronuntiaverit; Sic enim Ille, Permirum mihi videretur, nisi apud me constaret omnes illas Ignatii Epistolas supposititias esse, vel certè multis locis interpolatas, Sic & 
* Apol. §. 3. p. 256.  D. Blondellus (nescio an oblitus quid in praefatione affirmanter dixerat, an adhuc incertus, qualiter de Epistolis his statuendum esset) ascriptarum Ignatio Epistolarum sive suppositorem sive interpolatorem laudat. Certè inter istas criminationes differentiam satis amplam positam esse nemo non videt, nec enim illi constare potuit, eas omnes supposititias esse, qui eodem momento multis eas locis interpolatus esse affirmaverat.  
§. 6. Nulla quidem nobis necessitas incumbit, ut in tantâ exemplarium & editionum varietate & inconstantiâ, nihi uspiam Ignatio interpolatum aut assutum adfirmemus? Si id unicum nobis largiatur Walo, non omnes supposititias esse, si aliquas saltem genuinos Ignatii foetus fuisse agnoscat, nulla, uti spero, de caetero nobiscum lis erit.  
§. 7. Supponamus enim eas interpolatas quandoque fuisse, & cum Walo in lucem prodierit, (quamvis ex Vedelianâ seu Genevensi fornace, Hierarchicis sine dubio non adeò favente, jamdudum exierint) non tamen ex omni parte depurgatas esse▪ Non est tamen cur animos despondeamus, aut cur qui devulnere querimur, desperemus de remedio; Excutiantur Archiva, consulantur venerandissimae antiquitatis Exemplaeria, tandémque post exquisitissiam explorationem fiat delectus, non abnuimus ipsius quidem Walonis judicio, si his indicibus uti sustinuerit, rem totam deferre; Aut, si illud sine molestiâ ejus fieri nequeat, sit penes Isaacum Vossium, virum integerrimum, neminíque, quod inaudiverim, Reformatorum, aut partium studio aut injuriâ notum, qui ex Mediceae Bibliothecae Archivis (post excusum Walonem Mess.) volumen jampridem edidit, interpolationibus, & Epistolis suspectis satis liberatum, & de quo Cl. Salmasius magnifica quaeque in Apparat. ad L. de Primat. sibi spondebat, nec minora D. Blondellus, quamdiu causae suae quicquam exinde accrescere potuisse videbatur.  
§. 8. Videatur D. Blondellus pref. p. 40. qui Mediceo hoc exemplari, avidè hausto, manu propria exscripto, & cum citatis à veteribus locis collato, (& quinam sunt isti veteres? Certè Polycarpus Ignatii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Polycarpi discipulus Irenaeus, Irenaeum excipiens Origines, post illos, illorum vestigiis inhaerens Eusebius, Athanasius, Hieronymus, Chrysostomus, aliáque non pauca, aut contemnenda nomina) ingenuè fatetur se gratulatum saeculo nostro, quòd illud ipsum exemplar, quo ante 1300 annos usus erat Eusebius, novam ipsi propediem affulsuram lucem, sponderet.  
§. 9 Taceo lubens, quid in hâc re Reverendissimus Primas Armachanus praestiterit, & quam foeliciter ille (nec sine peculiari Dei providentiâ sic disponente) Latinam, licet barbaram, versionem, Vosstano Graec● exemplari per omnia respondentem, eodem ferè tempore (ipsóque sanguinarii seculi, Episcopis adeò infensi, articulo) ex vetustissimis Angliae codicibus erutam, Oxoniae lucem videre jusserit.  
§. 10. Certè si Ignatius unquam Epistolas scripserit, (nec enim post tot saeculorum intervalla, sine quâdam vecordiae mixturâ, Falsi postulabitur Antiquitas omnis, quae scripsisse adfirmat) si Epistolarum ejus à Polycarpo ipso facta Sylloge, non sit inter impias & 
* Bonae Patrum fidei impudenter illusum dolui. Blon. praef. p. 40.  impudentes Patrum illusiones ponenda, si exemplaria antiquissima Medicea, & Anglicana, locorum quidem intervallis satis dissita, omnem tamen inter se mutuò, simul & cum iis, quibus majores nostri usi sunt, concordiam foventia, aliquam apud nos auctoritatem nacta fuerint, si, cum nihil ex omni retrò scriptorum thesauro contrà nitatur, Ignatius tot & talibus indiciis vindicatus, ab Interpolatorum mixturis satis purgatus credi possit, non est quod ulteriùs litigemus.  
§. 11. Istum Isaaci Vossii codicem, assumentis quam plurimis liberatum, Epistolis etiam integris non paucis multatum, & ad Polycarpianae Sylloges (ab Eusebio agnitae) Septenarium numerum redactum, nos quidem pronis ulnis amplectimur; Et licet alias omnes, istam praesertim ad Heronem Diaconum (cui benè se velle prositetur 
* Wal. Mess. p. 258.  Walo) Sanctissimo Martyri abjudicandas esse, neutiquam contendamus, statuimus tamen has tantummodo septem, ut ex Mediceo, & Anglicano codice prodiêrunt, à nobis in hâc causâ defendendas proponere,) ut Codicem, si leviuscula quaedam demas, satis purgatum, & cui nihil objici possit, quod non eâdem facilitate rejiciatur. Et, si sibi constare voluerit vir doctissimus, nec omnes ceu pro certo supposititias, unâ clade aequare, sed tantùm ut interpolatas multis locis, ad Lapidem Lydium vocare, non verebor dicere, commodiorem purgandi, aut explorandi Ignatii rationem, à nemine excogitatam esse, (nec à D. Blondello, aut Walone excogitari posse) quam quae illi jamdudum, duorum praecipuorum virorum, Archiepiscopi Armachani, & Isaaci Vossii diligentiâ, & operâ, contigerit.   

CAP. III.  
Ad sex Argumenta Walonis contra Epistolas Ignatii responsio. Stylorum varietas, Novae compositionum formae à Blondello productae ad confirmandam sententiam ejus, nihil valent. Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatus. Voces Latinae in Graecas versae, isti saeculo familiares; Plurimae in S. Scripturis, ut & phrases barbarae. Romana lingua per Judaeam jam se diffuderat cum imperio.  
§. 1. QUaedam hîc breviter à 
* Wal. Mess. p. 252.  Walone recensentur, quae satis, inquit ille, evincunt, non posse illud opus Authori, quem ementitur, adscribi.  
1. Stylus, qui nimis, inquit, rhetoricatur. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observandae traditio. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Episcopis, & Presbyteris appellatio. 4. Altarium mentio pro mensis. 5. Laicorum & Clericorum distinctio. 6. Judaeorum odium, (quos, inquit, non adeò tunc aversabatur Ecclesia Christiana.)  
§. 2. Haec, quid aut singula, aut universa, aequo lectori persuasura sint, paucis experiamur, à stylo ejus exorsi.  
§. 3. Scribendi, & Rhetoricandi formulas, pro cujusvis genio varias cuique, & inaequales esse siquis nescit, Cl. Salmasii, & D. Blondelli scripta satis monstrabunt, haec hyperbatis asperiùs assurgentia, illa uberiùs & aequalius fluentia, quae tamen eodem saeculo producta esse nobis expertis credendum est. At quid sit nimis rhetoricari, vix mihi expedire poterit vir Doctissimus, aut certis terminis, aut limitibus (ultra quos, citráque, rectum consistere nequeat) definire; Laudat in Oratore suo Cicero copiam, & ubertatem istam, cui aliquid amputari possit, At, si cui alteri, certè id pientissimo Athletae, animóque Martyrii desiderio slagranti, indulgeri potuit, ut supra antiquorum simplicitatem quandoque, aequè ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostram incalesceret.  
§. 4. Quid hîc praecipuè ab Hiero-Martyre nostro peccatum sit, tacere quam eloqui maluit Walo. At non sic D. Blondellus, qui dictionis genus affectatum, putríque Epithetorum ad pompam compositorum sermento turgens, ei prolixè imputat.  
§. 5. Optárim quidem, viro Doctissimo tantam asperitatem non placuisse, optârim leniùs, aut saltem modestiùs pronuntiásse (certè fermentum putre in ore Theologi non benè olet) praesertim cum praeter 1. Novas compositionum quarundam formulas (quales multis bonis viris placuêrunt) & 2. Voces Latinas pauculas in Graecas transmigrantes, Scripturis ipsis satis cognitas, nihil produxerit, quod tantâ cum severitate vindicandum esset. Primi generis Catalogum satis prolixum nobis proponit D. Blondellus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & id genus reliqua, quae licet ad numerum 17. excrescunt, in idem planè recidere dicenda sunt, cum ab eâdem componendi formâ, ex vocibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eodem planè modo exurgant; reliqua autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nihil grande aut horrendum sonent, siquis Episc●pis infensior ea usurpasset. Annon enim Ignatio Syrograeco aequè licuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixisse, ac Lucae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Johanni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Petro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Paulóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Taceo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vocem quidem ex summâ Apostolicae mentis humilitate effictam, at non ex usu linguae Graecae, aut quovis idoneo Scriptore derivatam.  
§. 6. Ego verò me ex putidissimis istis, & quae maximè D. Blondello turgere videbantur vocibus, adeò non moveri agnosco, ut ex adverso, argumentum satis validum, & quod mihi Epistolas has Ignatii saeculo, ipsique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjudicandas esse, satis persuadeat, necti posse considam.  
§. 7. Notissimum est, & ab antiquissimis rerum gestarum Scriptoribus satis agnitum, Ignatium diu ante exitum ejus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognomine insignitum fuisse, Et cum à Trajano Cacedaemon nuncuparetur, hoc statim Imperatori dedisse responsum; Nemo Theophorum Cacodaemonem vocat. Consulantur, si placet, Acta Igna●iana; Certè ejusdem monetae sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & id genus reliqua; Nec igitur ea aut à genio saeculi istius, aut ab auribus abhorruisse censeri possunt, quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placuit.  
§. 8. Pudet immorari istis. At nec majoris, aut ponderis, aut momenti aestimanda erit, quam à quatuor barbaris (i. e. Latinis) vocibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab Authore harum Epistolarum usurpatis, desumi placuit criminatio; Nihil certè in istis novum putabitur, ni illud forsan, quòd in tot Epistolis, plura ejusdem farinae non reperiantur. Mirari interim satis nequeò, quae D. Blondello aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut siquid pejus, obtigerit, quòd, cum in aliis istius saeculi Authoribus Latinismos aucuparetur, ex omnibus Evangeliis, Nouíque Foederis libris, unicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votulam memorandam duxerit, & ex Hegesipp● folo addendam alteram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simúlque 20. annorum Romae insumptorum moram in causâ fuisse adfirmaverit, quòd tam stupendum vocabulum usurpare ausus sit.  
§. 9 Sat scio, diligentissimum Scripturarum lectorem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (vel, ut alii Codices, Apoc. 18.13. legunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non fugisse aut latuisse; ut nec phrases aequè barbaras, & Latinas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & id genus alia. Nec illi in memoriam revocandus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in antiquissimâ Ecclesi Smyrnensis Epistolâ de Polycarpo, & alia ejus censûs non pauca, apud illius saeculi Scriptores. N●c certè opus erat, ut vel Ignatius, vel Hegesippus, Roman profecti, prolixiorum unius, multo minus 20. annorum moram facerent, quo quatuor unus, alter unico Latino vocabulo uteretur, cum lingua (aequè ac Imperium) Romana, hoc Ignatii saeculo, angustioribus Italia pomoeriis concludi nescia, per omnes Syriae, ubi Ignatius degebat, aequè ac Judaeae regiones se longè latéque diffudisset.   

CAP. IU.  
Dominicae Diei observandae traditio. Sabbatum in Primitiuâ Ecclesiâ.  
§. 1. POst stylum, ad ritus deveniendum, & primò de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observandae traditione, quid sibi velit Walo, nihil à me certi statuendum. Certè si illi Dominicus dies ab Apostolis observatus non putetur, si ut Episcoporum supra Presbyteros▪ sic & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra alios Septimanae dies fastigium, sequioris aevi traditio fuisse statuatur, habebit forsan quod harum Epistolarum Authori objiciendum censeat.  
§. 2. At sine dubio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sen annuae, seu hebdomadariae mentio à Johanne facta est, Apoc. 1.10. ut & Lucae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quâ, cum panis fractione, Coetus cogebantur, Act. 20.7. quâque collectae ad usum egenorum seponi à Paulo jubebantur, 1 Cor. 16.1. Nec repugnare quicquam censendum est, quòd Sabbatum unà cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observatum aliquandiu in Ecclesiâ fuerit, ideóque à nonnullis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exaequaeri in integrum dicantur, quòd à Gregorio Nysseno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 
* L. 7. c. 14.  Authore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illa creationis, altera resurrectionis memoriae dicata, utraque festivo more celebranda proponatur. Nihil enim in contrarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noster. Imò vix scio an inter septem illas Polycarpianae Sylloges Epistolas, quaevis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel levissima, vestigia reperiantur. Nulla certè ejus observandae traditio, quae maculam aut notam aliquam (quovis Aristarcho judice) scriptori huic inurere possit; Quicquid illud est, ex Epistolâ ad Magnesios peti debet, Ibi Laurentianus Codex haec tantùm nobis verba largitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Nec hîc quicquam quod non saeculo Ignatiano applicari possit; Quo sine dubio, ut Judaicae quietis, Sabbatíque Mosaici observatio abrogata ritè credi debuit, Sic & Spiritualis Sabbatizandi ratio, meditatio legis, creationis grata cogitatio, diei Septimo satis consentanea opera visa sunt, ut & diei Dominicae (aliis omnibus, imò ipsi Sabbato praeferendae) festiva celebratio, resurrectionis Christi commemoratio, nec tristis, nec ingrata.   

CAP. V.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Christo dictus.  
§. 1. PErgamus ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de Episcopis & Presbyteris appellationem. Nec diu moremur, Quid enim obstat, quò minùs Pontifici, & Sacerdotibus Judaeorum, Christianorum Episcopi, & Presbyteri, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondentes, notissimis inter Judaeos simul, & Proselytos, titulis [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] distinguerentur, praecipuè cum in Instrumento Novo, Christus Dominus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu Pontifex noster disertè dicatur, cúmque Episcopis, ut Christo (quippe à Christo per Apostolos missis, ejúsque jam in coelo regnantis vicem in Ecclesiâ gerentibus) obedientiam deberi ubique Ignatius pronunciet.  
§. 2. Verùm & in Epistolis jam purgatis, nec tale quippiam occurrit; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem semel, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio est, Ep. ad Philadelphenses. At Christus ipse, non Episcopus, isto Pontificis nomine intelligendus est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & quis est ille? sequitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Omnia sine dubio Christo unico accommodanda, nec quicquam Ignatius peccâsse existimabitur, nisi eâdem insuper accusatione ipse ad Hebraeos author opprimendus sit.   

CAP. VI  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Altare ligneum, Ezech. 41.22. Mal. 1.7. mensa panisque propositionis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mensa sacra apud Cyprianum, Athanasium, Nyssenum, Can. Apost. Mat. 5.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianae, Phil. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 16.1. Heb. 13.16. Act. 24.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Clementem Romanum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Liturgiâ Alexandrinâ, & Clementis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Justinum, Irenaeum, Originem, Cyprianum, & Augustinum. Canon Missae. Abelis Sacrificium. Melchizedeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oblatio, Abrahamo, non Deo facta. Dei dona. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrarium, Secretarium, Gazophylacium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13.10, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 variae acceptiones. Vnitatis origo à Sanctuario. Clerus. Laici nomen apud Clementem Romanum. Odium Judaeorum cum amore conjunctum, nec tamen Judaeorum, sed Gnosticorum.  
§. 1. SEquitur Altarium mentio pro Mensis, quam rectè harum Epistolarum Scriptori objicienda, quivis judicet. Primò enim Altare inter Judaeos, à Deo ipso disertè mensa vocatu●, Ezech. 41.22. Altare ligneum trium cubitorum, etc. & dixit mihi, Haec est mensa quae est coram Domino; In eo quippe omne inter Altare, & mensam discrimen consistit, quòd mensa frequenter pro qualibet communi mensâ sumatur, altaris nomen ad usus sacros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodetur, ideóque non hîc mensae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptae, sed mensae quae est coram Domino, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sanctae, seu ad sacros usus paratae mensae a quipolleat, Sic & Mal. 1.7. Obtulistis profanum panem super Altari meo, & dicitis, In quo profanavimus te? In eo quod dicatis, Mensa, Domini vilis est, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hîc utrobique quod in initio versûs est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altare, in fine est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mensa, sed mensa Domini, aut coram Domino, Mensa scilicet, super quam panis propositionis ponebatur, Exod. 25.30. ubique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae, ante omnia, Mensam, quam hodiè Domini dicimus, in quâ Sacramentalis, aut Mysticus panis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deo offertur, adumbrâsse dicenda est.  
§. 2. Sic certè Cyprianus mensam, cujus in Prov. mentio est, per Altare Christi, tanquam per notius, & saeculo suo accommodatius, explicandam censuit, Ep. 63. ad Caecilium, Sed & per Solomonem Spiritus sanctus typum Dominici sacrificii ante praemonstrat, immolatae hostiae, & panis, & vini, sed & Altaris, & Apostolorum faciens mentionem, Sapientia, inquit, aedificavit sibi domum, etc. & paravit mensam suam, etc. Prov. 9.1. Sic & advers. Jud. l. 2. c. 2. Quod Sapientia Dei Christus, & de sacramento incarnationis ejus, & passionis, & Calicis, & Altaris, & Apostolorum, etc. apud Solomonem in Paroemiis, Sapientia aedificavit sibi domum, etc. paravit suam mensam, etc. Nec ab eo longè abit 
* Disput. cont. Ar●. in Conc. Nic. p. 30.  Magnus Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ut & 
† Serm. de Bapt.  Nysseno idem est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 3. Imò quid istis moremur? cum non tantùm in Canone Apostolico TWO do (semper inter genuinos habito) Mensa Domini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clarè dicatur, sed & ab ipso Christo in concione, non coram promiscuâ Judaeorum multitudine, sed solis discipulis suis eum cingentibus, habitâ, Mat. 5.24. talis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio fiat, ut ab eâ vocem hanc Ecclesia Christi accepisse meritò putetur, aequè ac duos insignes ritus, Diaconi [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] clamantis formulam, & donorum, i. e. panis & vini ad mensam Domini oblationem (quam ideò ipsissimis Christi verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiqui Patres nuncupârunt) desumpsisse manifestum est.  
§. 4. Quibus sic positis, quidni etiam Ignatio haec ipsa mensa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici posset, quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab interpretibus, quibus Ignatius usus est, constanter reddebatur, imò quo Christus ipse (aut verborum Christi enarrator Evangelista) uti non recusabat, cum quid in suâ ad omne aevum Ecclesiâ observari voluit, (nec enim ad Judaicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum illud pertinuisse, multis indiciis constat) praeciperet.  
§. 5. At, inquies, Inter Christianos jam scribente Ignatio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrificia offerri desiêrunt; Secundò igitur dicendum, non omnes, sed solùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum odore & sanguine offerri consuetas, Christianis abolitas esse. Alia autem sine sanguine sacrificia, Gentibus, i. e. Christianis offerenda adhuc esse. Omnia loco, inquit Malachias 1.11. offeretur in Gentibus incensum nomini meo, & munus purum. De Christianis sine dubio praedictum. Imò ipse Apostolus Paulus non semel sacrificii mentionem fecit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 4.18. Eleemosynarum nempe, seu collectae ad hanc mensam, aut Altare Domini oblatae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Qualem ipse fieri omni Dominico die Corinthiis, & Galatis (quidni & Philippensibus?) praeceperat, 1 Cor. 16.1. qualem item Hebraeis nequaquam negligendam putavit, Heb. 13.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hîc Christiana liberalitas, & communicatio, pro sacrificiis reputantur Deo gratissimis, Quae ideò Eucharistiae, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 15. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.5.) perpetuò adjungenda curavit.  
§. 6. Eadem denique ab ipso memorari sub appellatione Eleemosynarum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videas, Act. 24.17. Sic apud Clementem Romanum, virum verè Apostolicum, jubentur Christiani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praestitutis temporibus oblationes, etc. obire, & statim, Qui praefinitis temporibus oblationes suas faciunt, accepti & beati sunt. Sic Apostolicus Canon tertius. Siquis praeter ordinationem Domini alia quaedam in sacrificio offerat super altare, etc. Et ad Malachiae mentem accommodatiùs, Liturgia Alexandrina sub Marci nomine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Gratias agentes, rationalem & incruentam hanc oblationem offerimus, quam offerunt tibi Domine omnes Gentes, etc. Et in Clementis Liturgiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic & Justinus Martyr, Dial. cum Tryph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrificia in omni loco à nobis Gentibus illi oblata, i. e. Panis & Calix Eucharistiae. Ea Praefecto offerri à fratribus praedixerat, Apol. 2. Finitis, inquit, precibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 7. Sic Irenaeus de Judaicis & Christianis sacrificiis verba saciens, Non, inquit, genus oblationum reprobatum est. Oblationes enim & illîc, oblationes & hîc, sacrificia in populo (sc. Judaico) sacrificia & in Ecclesiâ, sed species immutata est tantùm. Sic & alibi, Ecclesiae oblatio purum sacrificium reputatum est apud Deum; Et iterum, cum Ecclesia justè offert munus ejus, purum sacrificium apud Deum deputatur, Laudato Paul● ad Philippenses loco, ubi receptae per Epaphroditum Eleemosynae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sacrificium vel hostia) nuncupanter. Quale verò fuerit illud sacrificium Ecclesiae, statim definit, Primitias, inquit, earum, quae sunt ejus creaturarum offerentes, l. 4. c. 23. & primitias suorum munerum, c. 32. & h●nc oblationem Ecclesia sola puram offert, etc. etc. 34. Haereticorum Synagogae non offerunt Eucharisticam Oblationem, quam Dominus offerri docuit. Quibus accedit, quod Julianus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianos sui temporis incusaverit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod non animalibus caesis numen honorarent, (videatur Photius Epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unde non temerè concludi potest incruentorum sacrificiorum usum apud Christianos satis cognitum fuisse.  
§. 8. Sic O●igenes l. 8. Contra Celsum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Symbolum habemus gratitudinis erga Deum, Panem qui dicitur Eucharistia, Sic Cyprianus de Oper. & Eleemos. Dominicum celebrare te credis, qui in Dominicum sine sacrificio venis? etc. Et Augustinus, Oblationes quae in Altario consecrentur, offerte.  
§. 9 Haec & talia, ubique & fusè apud Patres sparsa, omnibus nota sunt. Nec sanè dubitandum est, quin quae Pontificii, de externâ Christi, in Missâ per Sacerdotem faciendâ, oblatione, ex antiquis Liturgiis deprompserint, aut ex patribus produxerint, omnia ad has Christianorum oblationes, offertorium populi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertineant, Perpendatur Missae Canon, ubi eam planè Orationem Sacerdos in offerendo Christo usurpat, quam palam est, in relatione ad dona, & oblationes populi, institutam fuisse.  
§. 10. Illud Abelis sacrificii, & Melchizedecianae oblationis mentiones satis monstrant, cum ille Deo fruges terrae, hic panem & vinum (non Deo sed 
* Vid. Gen. 14.18. Melchizedecus eduxit panem & vinum, nempe ut Abrahamum ejusque exercitum comiter exciperet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Josep. Aut. l. 1. c. 18. Sic & Cyrillus Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eduxit Abrahamo panem & vinum, l. 1. Galph. & Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Amalechus quidem Israëli obviam non venit cum pane & aquâ, Melchizedecus verò Abrahamo cum pane & vino obviam venit, l. 2. de Sac. Leg. alleg. Videatur Aug quaes. ex utroquo Test. Tom. 4. p. 109. & p. 807, 817. Et cum Quaest. 83. Tom. 4. p. 565. sic vulgariter legatur, ut illud quod Melchizedecus obtulit Deo, jam per totum orbem terrarum in Christi Ecclesiâ videamus offerri, sic legendum prudenter monuit P. Picherellus ut vox [Deo] posteriori, non priori periodi membro connectatur, ut illud quod Melchizedecus obtulit, Deo jam, etc. videamus offerri.  Abrahamo) obtulisse dicantur; Et ad eorum exemplar Christiani, Deo per Christum eadem offerant. His directè respondent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Conciliis Laodiceno, & Gangrensi; Illae ad instruendam fidelibus mensam, hae ad usum pauperum reservatae: Istis paratum, ubi reponerentur, Sacrarium, Concil. Carthag. 4. Canon 39 (secretarium, inquit 
† In vitâ Augustini.  Possidonius) unde Altari necessaria inferebantur, his Gazophylacium, seu Thesaurus, seu Corban apud Cyprianum.  
§. 11. Illud & orationis forma extra dubium ponit. [Offerimus praelarae Majestari tuae de tuis donis ac datis hostiam puram, &c] Quaenam haec Dei dona sunt? Certè creaturae ejus, fructus terrae, panis & vinum, etc. Haec dona visibilia, inquit Ivo Carnotensis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tua ex tuis, dixit Liturgia S. Basilii. Sic itidem cum addatur, [Per quem (i. e. Christum) haec omnia semper bona creas] quae fine dubio ad fruges terrae, non ad Christi corpus pertinent, Illud enim in Altari Christiano quotidiè à Sacerdote creari, confici, aut sacrificari non putamus, Oblationis interim, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●mel in cruce praestitae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc celebrari, cum Chrysostomo non ambigimus, Nec igitur à Walone rationem reddi posse, cur non mensa illa, in quâ panis, vinúmque, & Eleemosynae, (Sancto Paulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta) & in quâ sacerrimae, & non iterandae Corporis Christi oblationis, aut sacrifici● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ipsa Divino Scriptori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupata) verè & realiter Deo offeruntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Ignatio, aut alio quovis Apostolico viro satis commodè dici posset.  
§. 12. Verùm & illud ulterius addi potest, Tropicè tantùm, non propriè, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab harum Epistolarum scriptore ubique usurpari, nec quicquam illi, quod non item Scriptori ad Hebraeos, hâc in re imputari posse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altare habemus, inquit ille, Heb. 13.10. Quid illud sit, versuum brevi paraphrasi, clarius reddetur.  
§. 13.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Siquis Mosaicae legis pertinacem observationem (quam Gnostici, ut Judaeis gratum faciant, & ut purioribus Christianis invidiam creent, profitentur) sibi nihil nocituram credat, siquis Christum sibi prodesse posse putet, cum interim ipse circumcidatur, aut alios circumcidendos curet, (secus quam Paulus edixerat, Gal. 5.2.) is se toto coelo errare sciat; Christus enim unicum illud Altare nostrum, ad quod, & in quo Oblationes omnes nostrae Deo offerendae sunt, & cujus nos omnes Christiani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumus, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participamus, ut de Altari sacrificantes, 1 Cor. 10.18.) i. e. plurima, & pretiosa beneficia ab eo fluentia haurimus, ista sine dubio beneficia, iis qui Mosaicae legi confidunt, & adhaerent, communicaturus non est. Ideóque jus illi, aut potestatem de isto nostro Altari participandi non habent.  
§. 14.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hujus rei veritatem, ex notissimo inter Judaens ipsos ritu, dignoscere potestis, In sacrificio nempe exprationis, de quo Sacerdos nunquam gustare debuit; Sanguinem quidem ille in Sanctuarium secum duxit, Corpus verò integrum extra castra exurendum erat. Hoc verò sacrificii genere liquidò praesignificatus Messias, aut Christus; Quod ab iis Judaeis agnoscitur, & ex●ipsius, extra castra seu portam civitatis, crucifixione patet. Exhinc Judaeorum principales viri, ipsi demum Sacerdotes (qui de sacrificio isto gustare non permittebantur) colligere facilè potuerunt; ad eos qui Mosaicos ritus observant, qui Judaico tabernaculo pertinaciter adhaerent, omnémque cultum suum exhibent, v. 10. beneficia Christi nostri non pertinere.  
§. 15. Ex istis patet, quid sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, edere de Altari, in hoc Apostoli loco, nimirum de beneficiis Christi participare, quatenus ille jam Pontifex noster populum sanguine suo sanctificans, v. 12. & (ut Judaeorum Pontifex sanguinem Taurorum, & hircorum secum in sanctuarium ferebat, v. 11.) statim in coelum profectus, preces ibi pro nobis, pro quibus sanguinem fudit, Deo patri continuò effusurus est.  
§. 16. His positis, singula Ignatii loca, in quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio est, breviter perpendantur. In Ep. ad Eph●s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Palam est ex praecedentibus, & ex integro contextu, de unitarum Ecclesiae precum beneficio, quod ad singulos in unitate Ecclesiae existentes (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) perventurum est, sermonem institui. Hanc, inquit, unitatem in eo consistere, ut omnes Episcopo iis praeposito morem gerant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum sententiâ Episcopi concurrant, simúlque singuli inter se concordes vivant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; quod si saciant, exhinc fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Dei semper participes fiant, i. e. at eos Deus tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 membra filii sui existentes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in omnibus precibus exa●diat. Vniendos igitur eos, & quasi 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  immiscendos Episcopo monet, ut Christo Ecclesia, & Patri Christus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut omnia in unitate concordiam foveant. His sic praelibatis, superstruitur comma istud [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] nequis seducatur (seductores nempe Gnosticos in Ecclesiâ Ephesinâ, ut unitatem fidei, sic & coetuum frequentiam turbasse, ex Pauli, & ipsius Christi in Apocalypsi ad eos Epis●olis praediximus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Siquis non sit intra Altare, i. e. siquis cum Episcopo unitatem non alat, privatur pane Dei, si enim unius aut alterius oratio tantum virtutem habet, quantò magis ista Episcopi & totius Ecclesiae? Hîc igitur [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] significat unitatis illius potissimam partem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopo, & consessui Ecclesiastico morigeros esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sic illi ut capiti concorporari, ut precum Ecclesiasticarum particeps siat; cui hîc opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab isto singulorum Christianorum officio, quod in eo ponitur, ut omnes unus panis, unum co●pus fiamus, desicere.  
§. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nempe, ut ex Nazianzeni scholiaste 
* Dissert. 63.8.  notavimus, est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in quo sacra mensa proponitur (non ipsa mensa, nec enim congruum esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed) sacrarium, altarium, seu, ut Philoxenus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; cum enim in Judaeorum Templo duplex altare esset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & holocausti, in sanctuario illud, hoc in atrio subdiali positum, vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non tantùm de holocaustis, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said & de thymiamate usurpata, Luc. 1.11. Apoc. 8.3. & alibi non semel, frequenter etiam locis integris, in quibus utrumvis altare ponitur, accommodatur. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, atri●m Judaeorum denotat, in q●o altare holocausti ponebatur, Apoc. 14.18. ut enim v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex sanctuario exi●rat unus Angelus, sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius, (sic & 16.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tanquam è loco procedit Angelus) quod de ip●o altari dici nequit. Et c. 11.1. ut à sanctuario disterminatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ideóque ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pertinet, sic & in hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur, ideóque ad atrium integrum referri debet, non ad ipsum altare, sic ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exteriori templi atrio, i. e. atrio Gentilium contra-distinguatur. Alibi verò exempla non desunt, quibus sanctuarium etiam integrum, in quo altare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erat, ita vocatur, si jam istis vacaremus. Adeóque in hoc sensu vox ista ad Christianorum etiam sanctuarium devenit. Ut igitur inter Judaeos sanctuarium solis sacerdotibus accessum praebuit, sic in Sanctuario seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christiano, Episcopus, & Presbyteri, Diaconis astantibus, cathedras suas habebant, officia Ecclesiastica peragebant, adeoque qui cum illis unitatem colebant, rectè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebantur.  
§. 18. Sic in Ep. ad Trallenses, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ei, qui sine Episcopo, & Presbyterio, & Diaconis, quicquam facit, disertè opponitur. Quod quam congruum sit isti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notioni ad Heb. satis ex se patet. Ibi [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] est Christi, & beneficiorum mortis ejus participem esse; hîc [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] est in unitate Episcopi (Christi in terris vicem gerentis) consistere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut alibi effertur, & ita precum Ecclesiasticarum beneficio frui. Sequitur enim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
§. 19 Sic & in Ep. ad Magnesios, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ex quâ verborum Sancti Martyris lectione (ut obiter illud moneam) omnis 
* Apol. p. 256.  Blondellianae contra hanc Epistolam objectionis vis statim concidit, cum omnes ad Episcopum, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potuerint, licet nulla adhuc inter Christianos Templorum aedificia reperirentur. Nec enim [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] legendum esse suadent, quae proximè sequuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. planè in eundem sersum. Immediatè enim praecesserat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nihil sine. Episcopo & Presbyteris facite, noque conemini, ut quippiam vobis privatim rationabile appareat, scilicet quod non Praefectis Ecclesiae videatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Omnia ad unitatem conservandam, cujus origo & sons à sanctuario, i. e. ab Episcopis & Presbyteris petenda est.  
§. 20. Eodem modo in Ep. ad Philadelphenses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ubi si ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecedente mentione (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ad mensam Domini propriè pertinere videatur, Respondeo, respici posse, non tamen ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit ipsa mensa, sed locus, in quo mensa proponebatur, & ille quidem, ut in quo Episcopi & Presbyteri considebant, & eo potissimùm respectu hîc poni. Alibi verò in Laurentiano codice, si bene memini, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio non occurrit. In his tribus nihil novum, aut à quo Ignatii aevum abhorruisse censendum est.  
§. 21. De Laicorum & Clericorum distinctione, satis erit monuisse, eâ nihil aliud innui, quam alios in Ecclesiam per baptismum assumptos esse, alios insuper per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allectos, hos ut Ecclesiam procurarent, pascendo, consulendo, ministrando, illos ut ad gregis modum, Pastoribus, & qui eorum jussu saluti ipsorum insudabant, se morigeros praeberent.  
§. 22. De vocibus nihil nos moramur, praesertim cum in Vossiane septem laudatissimarum Epistolarum codice▪ ipsae voces non reperiantur; Quod verò ad rem attinet, ea sacris Instrumenti Novi Scriptoribus satis nota est, Imò & voces planè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ad illud ipsum, quod Ignatius adstruit, indicandum destinatae, ubique obviae sunt. Ibi enim ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ita & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem non semel factam videmus. Imò & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clementem Romanum, Ignatio nostro antiquiorem, disertis verbis meminisse [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] D. Blondellus nobiscum observandum censuit, adversus eos (Walonem scilicet, & ipsius compares) qui Clericorum & Laicorum vocabula serò in Ecclesiae usum recepta putant, Apol. p. 12.  
§. 23. Restat unicum Judaeorum odium, quos, inquit Walo, non adeò tunc aversabatur Ecclesia Christiana. Verùm nec id rectè harum Epistolarum Authori objici potest, nec, si posset, eum Ignatium non fuisse conclusurum est. Locus ad quem respexisse videtur, in prioribus tantùm Epistolae ad Philadelph. editionibus reperitur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eos qui Deum odio habent, oportet & vos odio excipere. At nec ea in Laurentiano codice inveniuntur, Nec quidem quicquam continent, quod Apostolicum virum non deceat, cum statim definiatur, quid sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sic ab eorum consortio separari, ut illos ad mentem bonam, ad resipiscentiam revocare possimus.  
§. 24. Imò, quod tertiò addi potest, nec illud ipsum ad Judaeos pertinet, sed ad illius planè aevi baereticos Gnosticos, quos, magnâ ubique cum ratione, Ignatius noster fugiendos monet, Istos quidem Pseudo-Judaeos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ep. ad Magnes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sectatoribus suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interpretantes, docentes, Ep. ad Philadelpb. (pari modo ac ad Gal. 5. cogebant alios circumcidi) ipsos verò incircumcisos, ut ex sequentibus patet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His, isto Ignatii saeculo, nihil cum Orthodoxis Christianis commune fuisse, prolixê jamdudum monstratum est, & contra hos crucis Christi carnisque inimicos, ubique armari suos cupit, licet odia irásque non exerceat.   

CAP. VII.  
Ignatii omnia inter Apocrypha. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syncello praefixa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non statim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apocrypha opposita Sacrae Scripturae seu Canonicis libris. Clementis Epistola ad Corinthios, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic. & Ignatii Epistolae. Hermae Pastor Salmasio & Blondello laudatus. Ignatius solus repudiatus. Epistola ad Antiochenos Ignatio à Salmasio tributa, ut & ad Heronem. Qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro tempore jubentur, non tamen ordinare permissi. Antiochia Metropolis. Episcopus Syriae Ignatius. Stephanus Jacobi Diaconus.  
§. 1. POst quinque istas singulares, cum totidem in Epistolis hisce ritibus, peractas velitationes, unum quidem insigne testimonium, ut jaculum lethale, contra universarum Epistolarum authoritatem, auctarii loco se adjecisse putavit Walo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit, vetus praefixa est operi Georgii Syncelli & Theophanis, in antiquissimo exemplari, quo recensentur Scripturae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, item spuriae & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (Hîc venia à Walone roganda est, ut quae sine dubio confudit Typographus, emendasse, & distinxisse liceat, punctis leviter mutatis) Inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignatii omnia reponit, cum Pastore Hermae, Periodis Petri, Pauli, & Johannis, cum Evangeliis secundum Thomam, & Clementis operibus.  
§. 2. Quid hîc praestiterit Walo, paucis videndum erit; Penes aequos lectores judicium esto; Nec de authoritate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujus, mihi cum Doctissimo viro lis erit, licet illud non injuriâ dici possit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (incertum plane ex quibus ea tenebris, ex quâ, sub Antiquissimi exemplaris nomine, officinâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobis obtrudatur) sine omni dubio non sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse, ut de Ignatio nostro toti jamdudum Orbi noto, decretoriam sententiam ferre digna sit; At istis opus non erit.  
§. 3. In binos certè Apocryphorum Indiculos se incidisse affirmat Reverendissimus Archiepiscopus Armachanus, ineditum utrumque, & subjectum Interrogationibus & Responsionibus illis, quae Anastasii Nicaeni nomine à Gentiano Herveto sunt publicatae, Ad calcem Chronographiae Nicephori Patriarchae Constantinopolitaniss, & Georgii Monachi, editum alterum. Ab hoc, si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Walone laudata, non procul absit (ut ex Georgii istius titulo, qui Tharasii Patriarchae Syncellus fuerat, rectè colligitur) liquidò nobis constat, quid respondendum sit. Nihil scilicet ab authoritate Epistolis hisce à nobis tributâ, ex eo detractum, aut minutum esse, quod sic in Apocryphorum numero repositae inveniantur.  
§. 4. Nec enim ita vocis istius [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] significatio arripienda est, ut statim spurium, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sequioris aevi figmentum censendum sit, quicquid ubivis inter Apocrypha repositum inveniatur. Apocryphum certè non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, genuino, & probato, veréque ub authore, cujus nomen praefert, scripto opponitur, sed Divinae Scripturae Canoni, Libris, ut dicimus, Canonicis, aut Veteris, aut Novi Instrumenti.  
§. 5. Verum esse quod dicimus, & ad rem nostram accommodatissimum, satis monstrabunt paucula ea, quae quibusdam viris Optimis fraudi fuisse videntur, testimonia. Illud inprimis Bessarionis de Scriptis Clementis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibi Apocrypha apponi videas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divinae Scripturae partibus, nec rectè Latinus Interpres legit [eye tanquam veris assentiamus] Multum sanè discriminis inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & vera; Nec enim quicquid verum, statim in Canone Scripturae reponendum est; Reddendum sine dubio [Recipiamus ea in praesenti, tanquam Divinae Scripturae partes forent.] Sic ille Quaestionibus Anastasii Nicaeni subjectus, dicitur Canonicorum & Apocryphorum Indiculus, & unà Ignatii & Clementis Romani scripta, in Apocryphorum censu reponuntur.  
§. 6. Jam verò cuivis notum est, Clementis Epistolam ad Corinthios, à nemine unquam Antiquorum, illi Apostolico Scriptori abjudicatam esse, imò post Novi Testamenti libros, in Codice venerandae Antiquitatis, quem Cyrillus Patriarcha Alexandrinus ad Regem Magnae Britanniae misit, in calce repositam fuisse, non utique ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Canonem Scripturae receptam, sed ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qualem à pietatis studiosis (&, ut ait 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 39  Athanasius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legi fas erat. Quo minùs miraberis, etiam in Secundo, &, quem Cl. Salmasius laudavit, Indiculo, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Clement, Ignatium nostrum poni, praesertim si memineris, quid de Epistolarum ejus Sylloge Polycarpus pronunciaverit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit in Ep. ad Philipp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex Epistolis ejus plurimum utilitatis capere potestis, Fidem enim, & tolerantiam, & omnem aedificationem ad Dominum nostrum pertinentem, continent. Ex quibus divini Scriptoris verbis, ipsa quasi definitio Apocryphorum exurgit, non quae spuria semper, & adulterina fuerint, sed quae cum in Canonem Scripturae recepta non sint, utilitatis tamen plurimum in se habere censenda sunt. Et ita nondum conclamatae Epistolae Ignatii, nondum Sanctissimo Martyri abjudicatae, imò potius insignem in Ecclesiâ honoris gradum adeptae censebuntur, quae in ipso Novi Testamenti Apocryphorum censu repositae reperiuntur.  
§. 7. Unicum addo ex hac ipsâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pastorem Hermae in eâdem Classe cum Ignatio positum esse, quem tamen ante duas paginas ab 
* Wal Mess. p. 250, 251.  ipso satis honorificè laudatum videas, & ita, ut pro spurio aut supposititio censeri neutiquam credas. Harum, inquit, contentionum meminit Hermas Pauli discipulus in Pastore suo, similitudine 8. Quod & à 
* Apol. p 17.  D. Blondello eatenus factum videmus, ut lic●t eum impurum dogmatis●●n Novatianorum, Pelagianorum fontem, Montanisticarum superstitionum gurgitem nuncupaverit, tamen ut antiquissimum Scriptorem Polycarpo immediatè succenturiatum, de Ecclesiarum sui temporis statu loquentem audire statuerit, Adeò illud verissimum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pessimo cuique, si nobis adblandiatur, inter Heroas statim locata cathedram figendam esse; vapulante interim Ignatio, & ab omni bonorum virorum consortio prorsus exulante, quamprimum Episcopalis dignitatis sautorem aut advocatum se praebuerit.  
§. 8. Quae hâc in re addenda insuper putavit Walo, ea omnia à quibusdam, ad honorem & authoritatem Episcopo adstruendam, ab Ignatio dictis petita sunt, 
* P 254.  Quae toties repetita, & ea verborum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, putida, inquit, sunt, inepta, sed & falsa, & pene impia. At utinam Doctissimo viro bilis mitiùs ac leniùs efferbuisset; Quae Ignatius de Episcopis pronunciat, nos suo loco exhibebimus, nec ea hîc, tempore adeò non suo examinanda, Lectori proponemus.  
§. 9 Illud hîc tantummodò omittendum non erit, haec certè verba (conscio aut inscio, non pronuntiaverim) p. 257. Waloni excidisse, [In Epistolâ ad Antiochenos solius Presbyterii meminit, quia ipse eorum Episcopus absens erat.] An igitur revera hujus Epistolae Author, Antiochenorum Episcopus Ignatius censendus est? Certè sic affirmat Walo, & ex eo se aliquid lucraturum existimat, Notandum, inquit, est, absent Episcopo, Presbyteris hîc licentiam dari gregis pascendi, & omnia quae Episcopus agebat, agendi, i. e. consignandi, ordinandi, & alia exequendi quae soli Episcopo competebant, ubi unus in plures excepit Principatum.  
§. 10. Scilicet, si Presbyteris licentiam hanc largiturus sit, Ignatius erit Ignatius. At secundò nihil hîc dictum fuerat de ordinando, consignando, & alia quaelibet agendo. Illud tantùm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mirum unde haec omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & interserta illi accesserint, aut quâ demum necessitate, qui per dies paucos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jubentur, se ad ordinationem proripiant. Imo tertiò, quidni & illud adverti hîc posset, Episcopum Ignatio successurum, principatum in hos ipsos Presbyteros exerciturum fuisse, sic enim sonant [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]) & eandem igitur Ignatio, aliísque tunc temporis Episcopi● super Presbyteros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 competiisse. At ista obiter.  
§. 11. Eâdem utili & profuturâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factum est, ut Epistola ad Heronem, ex quâ aliquid Presbyterorum dignitati accrescere▪ posse videbatur, adeò Waloni placuerit, ut Ignatium etiam ejus Authorem agnoverit; Sic enim de Ignatio disertè pronunciat, cum ergo absens esset, & nullus Episcopus eis praeesset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eos appellat, ut suprà in Epistolâ ad ipsam Antiochenam Ecclesiam eos pastores vocavit, etc.  
§. 12. Certe si bis spondenti Waloni sides neganda non sit, non obstantibus ipsius, & D. Blondelli rationum momentis, Ignatius Epistolas scripsit, ad Heronem saltem, & Antiochenos, Quibus tamen in Polycarpiana Sylloge locus non est.  
§. 13. At ne magis illi haec ad Heronem, quam ad Antiochenos altera profuisse censeatur, sciat Walo praeceptum illud Heroni datum, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Nihil ad regimen, ut ait, solis Presbyteris constans, adstruendum pertinere. Nec id quidem, ut sibi pollicetur, ex sequentibus perspicuum est; Sequentia sunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Episcopi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 14. Primò sciendum est, Antiochiam Metropolim fuisse, alias sub se civitates habentem, quibus singulis suus Episcopus praesidebat; Patet hoc ex Ignatii Epistolâ ad Romanam Ecclesiam, in quâ seipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, totius Syriae, cujus nempe Metropolis Antiochia, Episcopum appellat. Illi autem omnes reliquarum in Syriâ civitatum Episcopi, quidni hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicerentur? etiam cum Ignatium ipsum abfuisse concedatur? Nec quicquam sane (quod Waloni videtur) ex Jacobi exemplo objici potest, Quem si hîc nominari ut proprium Hieroso ymorum Episcopum non negaverit, (quod liberaliter se adversario concessurum spondet) nunquam exinde conclusurus est, Ignatium praedictos omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaequasse, sed è contra, in priori periodi parte, Episcopus plurimum civitatum plures (quibus etiam singulis Presbyteri adjungebantur) per vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ind●gitasse, ut in posteriore, per Jacobum, & Presbyteros Ecclesiae Hierosolymitanae, Episcopum cum Presbyteris suis, Reliquis Judaeae Episcopis, disertè significavit. Sed in istis diutùs forsan, quam praesentis instituti ratio poscebat, immorati sumus, Waloni aliquantisper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicendum est.   

CAP. VIII.  
Magna Salmasii & Blondelli concordia. Primum argumentum Salmasii de Prim. contra has Epistolas. Episcopatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 2.22. Genevensis Ignatii editio aliquando praeferenda. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordinatio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae ad Juniorem pertinet. Damas Juvenis Mag●esiorum Episcopus. Andr. Riveti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 1. VIdeamus porrò quid in hâc materiâ Cl. Salmasius in Apparatu suo ad Lib. De Primatu produxerit, aut quid demum D. Blondellus; Eadem sanè uterque armaturâ munitus; Quâ verò 
* His argumentis, qu● praestantissimo Salmasio nuper probata gaudeo, à priore opinione ante biennium depulsus, etc. Blond. praef. p. 46.  foelicitate, aut animorum conspiratione illud obtigerit, Ego non definio. Uno adversus utrumque Clypeo nos tectos existimabimus.  
§. 2. Primò igitur, contra Epistolarum harum authoritatem, quatenus eae à Laurentiano Vossii codice purgatiores edi videbantur, petito ex hoc ipso codice argumento, sic insurgit Cl. Salmasius: Episcopatum nempe ab hoc scriptore in Epistolâ ad Magnesios 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellari, hoc est, inquit ille, novum aut neotericum ordinem. Nec enim, inquit, vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad aetatem respicere posse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significare, ut cum Paulo 2 Tim. 2.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, novae, aut novarum rerum cupiditates dicantur. Quid hîc respondendum sit, quibus potero, paucissimis indicabitur.  
§. 3. Primò igitur, si unico Florentino seu Laurentiano Codici Graeco, eíque per omnia pari, qui ex Angliâ prodiit, Latino, hac in parte praeferatur prior lectio (quâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vedelius Genevensis, & ante eum Maestraeus, aliíque omnes utebantur) [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] tunc omnis hujus argumenti vis prorsus evanuit. Et certè sic legendum suadet tota Epistolae series. Magnesiorum Episcopus Damas tunc fuit, aetate quidem junior, quem ideò ab iis contemni posse (ut Timotheum Paulus) verebatur. Monet igitur non decere aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut contemnere, aut familiariter (& depositâ reverentiâ) aetate Episcopi abuti. Sic & ipse Cl. Salmasius agnoscit, moneri hîc Magnesios ut Episcopum recipiant, & quamvis aetate juniori, honorem illi exhibeant. His certè Genevensis editio multa ex S. Scripturis opportunè subnectit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Non semper utique longaevos sapientes esse, aut senes prudentiam scire.  
§. 4. Verùm secundò, si cum codice Florentino omnino legendum esse concedatur, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] nihil tamen ex eo adversus Ignatium, aut Episcopalis ordinis assertores, conclusum erit. Nam primò, si Ignatii aevo, novus, aut novitius ordo dicendus sit Episcopatus, id sanè proximè aberit ab Apostolico. Conscriptam enim fuisse hanc Epistolam secundo post Apostolos saeculo, ulteriori illud Cl. Salmasii probatione indigebit, exhinc neutiquam concludendum.  
§. 5. At secundò, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, novum aut novitium ordinem significari, nullâ mihi ratione probabile videtur. Nec verò aut nos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aetatem, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum Cl. Salmasio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reddendum esse arbitrabimur.  
§. 6. Altera nobis hujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratio reddenda est, ex quâ, iis quae praecesserant, satis commodus & idoneus sensus exurget. Nempe ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinationem significet, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinebat, aut quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concedebatur. Ea erit Damae aetate junioris ordinatio, aut Episcopalis dignitatis in eum adolescentem (ut Timotheum alterum) collatio, ex quâ ne ejus contemnendi ansam populus fidelium arriperet, sollicitè hîc ab Ignatio cautum erat.  
§. 7. Denique cur 2 Tim. 2.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, novae, aut novarum rerum cupiditates à Cl. Salmasio dicantur, si non istis suppetiis instabilis causa indigeret, fateor lubens me nec scire, nec divinare posse. Cur non juveniles cupiditates (aut quae in juvenes cadere solent) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timotheo fugiendae censerentur? Cur tantùm novae (quasi veteres, & quae adeò frequentes inter juvenes erant, pro innoxiis censendae sint) Aut cur demum novarum rerum cupiditates? quae nec adeò in Episcopo Timotheo ab ipso Paulo in doctrinâ fidei probe instituto, metuendae erant, nec uspiam sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulo frequenter, apud authores describuntur.  
§. 8. Mirum est quò se trahi patiantur Docti viri, ut dogmati, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inservient; Mirum, quid post Cl. Salmasium, 
* Praef. p. 43.  D. Blondello acciderit, quòd hic Episcopatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupatum esse, sic sibi prolixè gratuletur, cum illud tantummodo hîc dicatur, Damam paulò juniorem Episcopum ordinatum esse. Sed ante omnia mirum, & prodigii instar censendum est, quòd Doctissimus Senex 
* Grotii discuss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 400.  Andreas Rivetus, Episcopatum novellum ordinem nuncupans, statim addideret, sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut loquitur Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ignatio scilicet dictum illud imputans, Qui si sic locutus fuerit, non solùm illustrissimus Salmasius frustra erit, qui cum D. Blondello eo indicio Pseudo-Ignatium deprehendisse se putat, sed & Episcopalem ordinem sub tempore Ignatii in Ecclesiâ fuisse manifestum erit. Quo quidem aevo si novellus fuerit, nobis certè Apostolicus, i. e. satis antiquus existimabitur.  
§. 9 Quod & ab A. Riveto paginâ proximâ affirmatum videmus, cum consuetudinem illam, ex qua Presbyteri Episcopo adjungebantur, in imponendis Presbytero manibus (quae sine dubio Episcopalem apicem non abjudicat, sed supponit) ex veteris aevi reliquiis mansisse dicat, statímque quid sit illud vetus aevum, sic explicat, [juxta illud Apostoli, per impositionem manuum Presbyterii.] Ubi tamen multò rectiùs fecisset, si Apostoli [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] reddendum [cum] & non (contra omnium exemplarium fidem) in [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per] mutandum censuisset. Sed istud extra orbitam, Quid verò de istis Apostoli verbis censendum sit, postea dicendi locus erit.   

CAP. IX.  
Secundum argumentum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Valentinus Haeresium antiquarum compilator. Contentio inter Blondellum & Archiepiscopum Armachanum de Irenaei loco. Blondelli ad A. Armachanum Literae. Argumentum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combinatione, Valentini proprio charactere, ductum. Responsiones quatuor▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen Gnostici à Comicis sumpsere, Valentinus à Gnosticis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combinatio ab Irenaeo Gnosticis disertè imputata.  
§. 1. TRanseo ad secundum Argumentum ex eâdem Epistolâ, & eodem Laurentiano codice ductum; quòd nempe Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentione factâ, adjiciat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex quâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentione concludi putat, Epistolam hanc, post Valentini haeretici, cujus illud idioma fuisse dicitur, tempora scriptam esse. Sic & 
* Praef. p. 43.  D. Blondel. Neotericum, inquit, se, Ignatióque longè recentiorem indicio, suo, sine ullâ evadendi spe proditus sorex manifestum facit, dum Valentinianorum post Ignatii Martyrium primum exortorum monstrum bis ex professo ferit. Quibus verò verbis id facit? Primò, quòd Magnefios suos, post veram de Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sic muniendos duxerit. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Secundò, quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem fecerit.  
§. 2. His omnibus facilis Responsio. Primò, in aliis omnibus exemplaribus haec verba non reperiri. In priori quidem loco, alia, sed ea leviter immutata. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. quae ferè à Paulo ipso desumpta, 1 Tim. 1.4. & 4.7. Tit. 1.14. In posteriori verò haec tantùm, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.]  
§. 3. Verùm nec istis opus est, nec enim aliquid in se novi habet (aut quod authorem, ut ait, Neotericum arguat) aut phrasis ista [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] aut ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio.  
§. 4. Nec certè opus fuit, ut universam hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & aeonum doctrinam paginâ unâ & altera venditaret, aut Ignatiani Martyrii diem, & Haeresiarchae Valentini ortum, adeò punctìm & accuratè comparandos duceret, cum ab ipso Ignatiani istius codicis editore, Isaaco Vossio, luculenta objectioni huic responsio parata fuerit; Nullâ quippe necessitate adigi nos, ut istam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem, ex Valentinianá haeresi depromptam credamus. Neminem quippe antiquorum repertum esse, qui Valentinum notae Sectae conditorem affirmaret, sed è contrà, Theodoretum, post antiquas haereses, & quae Valentinum praecessêre, enumeratas, statim addere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 5. Sic & ex Tertulliano illud laudatum. Cujusdam veteris opinionis semina nactus, etc. At praecipu● illud Irenaei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Valentinum scilicet, ex Gnosticorum haeresi, doctrines veteres ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concinnásse, aliud nihil praestitisse. Addit etiam, subductis temporum rationibus, Optimus Vossius, fieri potuisse, ut Valentinus ipse, vivo etiamnum Ignatio, multos clam, si non palam, seduxerit.  
§. 6. Putárim hoc Antidoto abundè Epistolarum harum saluti cautum fuisse, quo minùs unicâ ista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentione, tanquam venenato hausto poculo perculsae, statim omnes efferrentur. At hanc Isaaci Vossii annotationem non viderat Cl. Salmasius, fortè nec D. Blondellus, cum hac scriberet, cum contra tam apertam lucem, nihil sit quod obtendi possit. Dispellendam igitur iis hanc caliginem putavit Reverendissimus Hiberniae Primas, Epistolâ Appendici Ignatianae praefixâ, Anno post publicatam D. Blondelli Apologiam, Locúmque Irenaei, & Epiphanii, integrum exscripsit, aliáque nonnulla ex Clement Alex. addenda censuit; At nec sic voluit D. Blondellus cum Epistolarum harum authore in amicitiam redire, reciprocandam igitur hanc serram ratus, literis ad Reverendissimum Archiepiscopum non ita pridem datis, quibus hanc denuò suam fulcire sententiam conabatur.  
§. 7. Eas hîc describere placuit, ut & illis breviter occurratur & satisfiat. D. Blondelli verba sic se habent.  
Irenaei nostri, quo praecipuè niteris, locus, quod nunquam negavi, docet Valentinum aliorum exemplo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suas effinxisse, Alios ipso priores Profundi, & Silentii combinationes induxisse, non modò tecum non affirmat, sed mecum, (siquid capio) ex professo negat, c●m proprium Valentini characterem combinationem illam protulisse refert. Si enim ex proprio Valentini charactere fuit, ex charactere priorum (quod volebas) nec fuit, nec esse potuit, nisi sort● proprium commune, i. e. non proprium factum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicamus. His positis, argumentum meum adversus Epistolam ad Magnesianos immotum manet. Quisquis adversus proprium Valentini Ignatio posterioris characterem disputat, Valentino vel coaetaneus fuit, vel eo posterior, adeóque Ignatio recentior, non Ignatius ipse. Atqui author Epistolae ad Magnesianos adversus proprium Valentini Ignatio posterioris characterem disputat. Ergo-Major est evidens, Minor est Irenaei, ergo & conclusio. 2 do. Acta Ignatii vetustiora, ejus Epistolarum non meminerunt, id autem rursus conjecturae meae favet. 3 tio. Acta illa, milites, quorum Custodiae addictus Ignatius, permisisse aitnt, ut à piis Syris, Itineris comitibus foveretur, & ab Ecclesiis in itinere positis inviseretur, sustentaretur, etc. ergo Leopardorum, qui nunquam mitescunt, & beneficiis exasperantur (quod Epistolarum Scriptor, quisquis ille fuit, volebat) similes non fuerunt. 4 to. quam parum Ignatio conveniat, Epistola ad Romanos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. quódque Romanos adjurare singitur, ne pro salute suâ temporali preces fundant, Ecclesiae Smyrnensis de Quinto judicium docet; Si enim ex Smyrnensium sententiâ, Martyres dici non debent qui se offerunt, quantò minus debuit, qui de sibimet admovendis necis instrumentis cogitasse dicitur, nec fratrum preces pro incolumitate suâ ferre potuit? H●c me sententiam mutare cum vetent, haerere me etiamnum pro singulari tuâ charitate ferre non dedignaberis.  
§. 7. His jam breviter respondendum erit, 1. Argumentationem D. Blondelli in hanc argutiolam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Valentinum aliorum exemplo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suas effinxisse, Istam verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combinationem, Valentinum primum induxisse, & hanc igitur ab Irenaeo proprium ejus characterem dictum esse, ideóque authorem Epistolae ad Magnesios adversus hanc combinationem disputantem, Valentino posteriorem esse, & exinde Pseudo-Ignatium.  
§. 8. Mirum est quot vitiis hic D. Blondelli processus laboret, seu Irenaeum, seu Ignatium, respicias, 1 mo. Irenaeus non affirmat Valentinum combinationem illam primùm induxisse, nec combinationem illam fuisse proprium Valentini characterem. Id tantùm dicit, quod modò Graecè dice●tem audivimus, Valentinus primus ab haeresi Gnosticâ antiquas doctrinas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad suum Characterem accommodans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (non ut vulgatus codex, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) deliria sic protulit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. definiens binarium quendam esse innominabi●em, cujus unam partem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inenarrabile, aliam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, silentium vocari.  
§. 9 Hîc quid sit Character, satis clarum est, peculiare nempe aliquod dicendi genus, sic ut apud Grammaticos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Character Scriptoris, pro stylo dici solet, apud Irenaeum verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alibi non semel. Nec jam quicquam Irenaei verbis luculentius, scilicet, Valentinus antiquas doctrinas, ad suum dicendi, aut philosophandi genus, concinnavit, accommodavit.  
§. 10. Huc illud 
* Har. 31.  Epiphanii spectat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fabulosam Gentium poesin in animo suo concipiens, & eorum sententiam, seu intellectum, mutuatus ab aliis haereticis, qui ante ipsum, & cum ipso vixêrunt, Theologiam Hesiodeam, mutatis tantùm nominibus, ut mundum deciperet, inducere voluit. Scilicet à Gnosticis qui & ipso priores erant, & adhuc in Ecclesiâ, Valentini tempore, latè disseminabantur, Valentinum doctrinas ipsis Gnosticis antiquiores, pöeticam nempe Theologiam leviter immutatam, aliis tantùm verbis contextam, protulisse, nec quicquam aliud hîc affirmatum invenies.  
§. 11. Secundò, Combinatio illa ab Irenaeo memorata, non erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 12. Tertiò, Author Epistolae ad Magnesios nullam utriusvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem facit, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed tantùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hinc sanè illud concludendum, at aliud nihil, Haereticis illius aevi notam fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocem, simúlque sermonis, aut verbi ex silentio procedentis. Et quidni Gnosticorum, ante Ignatii exitum, dogma censeri illud posset. Verissimè observavit Isaacus Vossius, à veteri Comico Antiphane in Theogoniâ, Chaos emissum dici è Nocte, & Silentio, sic ut de Chaos dein, & Nocte, Cupidinem, & Lunam. Hinc igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen desumpsêre Gnostici; A Gnosticis, (inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irenaeo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epiphanio, dictas,) mutuatus est Valentinus. Nec igitur ille primus hoc nomen in Theogoniis, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, usurpavit. Nec quicquam adhuc proprium Valentino, nec quod Epistolam illam Ignatio (quo posterior Valentinus, at prior Antiphanes, coaetanei Gnostici) abjudicet.  
§. 13 Imò, ut illud quartò addam; Si iterum consulatur Irenaeus, patebit ipsam illam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combinationem (adeò D. Blondello celebrem, & quam Valentini characterem fuisse, adeò nobis persuadere voluit) antiquioribus Gnosticis cognitam, & inter eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numerandam fuisse; Sic enim ille, in posteriori parte ejusdem capitis, cum alias Genealogiarum, & Stemmatum rationes recitâsset, haec statim subjicit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Atque has virtutes etiam Bytho & Sige antiquiores esse volunt, quo viz. perfectis perfectiores, & Gnosticis seu scientibus scientiores, seu magis Gnostici esse appareant. Quibus disertè affirmatur, istam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ex quâ ista apud Ignatium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Gnosticorum (si non inventum, saltem) doctrinam fuisse. Cui qui quicquam ut antiquius addi cupiebant, ipsis Gnosticis eruditiores, aut scientiores, videri velle videbantur.  
§. 14. Et de istâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentione, leviculâ quidem, sed cui, cum alia deessent, gnaviter adhaetere D. Blondello placuit, ad praeripiendas cavillationes omnes, dictum est, uti spero, jam satis.   

CAP. X.  
Argumentum ab Actis Ignatianis negativum, ut nihil concludat. Tertium Argumentum à militum comitate ductum. Quartum à voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignatius ad Martyrium anhelans. Eusebius Blondello adversus. Ignatius se non obtulit, sibi manus non admovit. Cypriani Exemplum.  
§. 1. VErùm sunt & alia paucula, à D. Blondello in literis istis adversus Ignatium nostrum emissa jacula, ea paucis retorquenda hîc erunt, ne quippiam animadversione nostrâ indignum censuisse videamur, quod D. Blondello proferre visum est. Acta, inquit, Ignatii vetustiora Epistolarum ejus non meminêrunt.  
§. 2. Fateor quidem; At primò, Epistollae ad Romanos non meminêrunt tantummodo Acta illa, sed & integram, eâ, quâ ad nos pervenit, formâ, descripserunt, ex eo nobis conjecturae locum praebentia, Romae quidem ea conscripta esse, & exinde rationem constare, cur non reliquarum aequè Epistolarum ac ad Romanos unicae meminerint. Secundò autem, nulla in illis Actis, universae Sanctissimi Patris vitae, nedum adultae, (& quae in Christiano stadio decurrebatur) aetatis, multò minus scriptorum, aut factorum omnium, historia, sed Tragoediae tantummodò ad exitum festinantis, ipsiusque demum Beatissimi Martyris, ad Romam simul, & Martyrium profectionis, commentarii, seu diaria quaedam continentur. Adeò ut ab Actis illis, (dum ea prioris vitae non meminerint) aequè concludi possit, tunc demum vivere coepisse Ignatium, cum morti jam proximus esset, ac Epistolas non scripsisse, quarum in Actis illis nulla fiat mentio, aut unicam scripsisse, eam scilicet ad Romanos in Actis memoratam; Monitore non eget vir Doctissimus, quam nihili facienda sint argumenta ex testimonio negativa, illud tantummodo ritè conclusura, Eum planè positivis destitui, quisquis negativis uti voluit.  
§. 3. Tertiò sic argumentatur D. Blondellus, Acta illa, milites, quorum custodiae addictus Ignatius, permisisse aiunt, ut à piis Syris, itineris comitibus, foveretur, & ab Ecclesiis in itinere positis inviseretur, sustentaretur, etc. Ergo Leopardorum, qui nunquam mitescant, & beneficiis exasperantur, (quod, Epistolarum, quisquis ille fuit, scriptor volebat) similes non fuerunt. Respondeo. Illud sanè verissimum est, quod ab iis Actis affirmatur, Polycarpum nempe, & Ecclesiarum in Asiâ omnium fratres, Ignatio, in novissimâ istâ profectione, obviam venisse, nec ubivis contrarium affirmat Ignatius. At & eadem Acta (id D. Blondellus tacere maluit) de eo disertè affirmant, quod à ferocissimis militibus ducebatur, crudelissimis manibus; Quidni igitur Leopardorum similes pronunciaret, qui praesentem eorum immanitatem, & rabiem expertus est, quos Acta à non nemine, nihil ab illis passo, descripta, ferocissimos & crudelissimos appellant?  
§. 4. Restat, ut brevissimè vocis [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in unâ ad Romanos Epistolâ, positae, verborúmque [Quibus Romanos adju●●t, ne pro salute ejus temporali preces fundant] virus sic minuam, ut ejus malevolo influxu, aut halitu, tota Epistolarum co●pages non inficiatur; Quod me facilè facturum confido, si mihi cum viro probo, & à partium studio, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alieno, qualem D. Blondellus ubique se prositetur, res futura sit. Quid enim, si, ut amorem suum (non semper modulo nostro metiendum) erga Christum, dilectissimum servatorem, si, ut animum ad Martyrium jamdiu anhelantem, Romanis, inter quos passurus erat, testatum faceret, haec, vel talia aestuantis affectus monumenta, nobis reliquerit, se feris, Tyrannicae crudelitatis instrumentis, vim facturum interminatus, hâc piâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentis hyperbole significans, se ad patiendum quidlibet pro Christo, (nec ad fugiendum, sed maturandum potius tam honestum exitum) paratum esse? Nec igitur precibus contranitendum, (cum jam ei fortassis Deus bonus instinctu quodam praesignificasset imminere, tam strenui athletae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sed Deo uni rem integram permittendam esse.  
§. 5. Quicquid est, illud compertissimum habemus, haec ipsa verba [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ex ipsissimâ hâc Epistol● ab 
* Hist. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebio laudata, nec igitur temerè sine omni probatione illi abjudicanda esse, multò minus Epistolam ipsam, aut universum Epistolarum Codicem propter ea verba repudiandum. Quae verò de judicio Smyrnensis Ecclesiae super Quinto adjicit [ex eorum sententiâ, Martyres dici non debere▪ qui sese offerrent,] nihil absque omni dubio Ignatio nostro obfutura sunt, cum nullibi affirmetur, Ignatium se obtulisse, nullibi de admovendis sibi necis Instrumentis (quod ait) cogitasse, (apage nefanda ista interpretamenta, & à quibus, licèt festinans, abhorret calamus) sed tot militibus stipatum, ad tribunal tandem Caesaris protractum esse. Nec enim qui Rhetoricè loquitur, quâdamque verborum pompâ exprimit, quantò sibi optabilius sit emori, & esse cum Christo, is sibi statim manus illaturus esse censendus est.  
§. 6. Cyprianus martyrio assinis, fugâ sibi consuluisse dicitur, cum prius se martyrii candidatum professus esset, 
〈◊〉 vit. Cypr.  cum enim sibi oblatam occasionem perspiceret, quâ Christo Domino officium aliquod vivus praestare posset, maluit, inquit Pontius Diaconus, praeceptis Christi obedire, quam vel sic coronari; Quibus verbis cum excusandum Cyprianum putaret ille, seu potius rationem reddendam, cur coronam tamdiu quaesitam recusaverit, non est quòd ego in hoc languentis, & frigescentis charitatis saeculo, Ignatii dicto unico [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] clypeum meum obtendam, aut Apologiâ indigere verear Sanctissimum Martyrem, quòd Christum nimis dilexerit, mortémque pro illo, fortiori & constantiori animo subiverit.  
§. 7. Videt, uti spero, D. Blondellus, quam non omnibus persuasura sint ejus argumenta, quantáque nobis spes supersit, non illi diu arrisuram sententiam istam, ex quâ, rationibus tam infirmis subnixâ, maluit, contra universae antiquitatis suffragium, Ignatio Epistolarum codicem integrum abjudicare, quam permittere, ut Episcoporum Ordo, qui tamdiu in Ecclesiâ Christi floruerit, jam cum ipse eum ulteriùs ferre noluerit, tam firmo tibicine, aut fulcro stabiliatur.   

CAP. XI.  
Aliae Blondelli objectiones contra Ignatii codicem. Prima ab incommodè dictis. Vocum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequentior usus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignatius contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homo integer.  
§. 1. VErùm & alia adhuc supersunt, quae praeter ea, quae illi cum Cl. Salmasio communia erant, Apologiae suae Hieronymianae praefigi curavit D. Blondellus. Ad ea itidem festinandum est.  
De Dictionis genere dictum est, ut & de vocabulis barbaris, è Latio decerptis, Graecâque donatis civitate.  
§. 2. Praeter ea, Nonnulla, inquit, in Epistolis istis incommodè dicta videri possent, & quae benigniore interpretamento vix excusentur. Certè si ea non malè, sed tantùm incommode dicta s●nt, si non sint, sed videantur tantùm, nec videantur quidem, sed videri possent, si dici à D. Blond. non potuerit, ea non posse excusari, sed solummodò, vix posse, sibi vim fecisse putandus erit D. Blondelius, ut haec tam minuta tam dirè plectenda existimaret.  
§. 3. Hujus, inquit, censùs sunt, vocum illarum frequentior usus [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] (At quaeso, cui unquam negata est haec licentia?) Quid, inquit, haec in Ep. ad Smyrn. volunt? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  
§. 4. Certè si D. Blondello rem gratam facturus sim, dicam quid volunt. Christum nempe verum hominem, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex partibus itidem hominis essentialibus, corpore & animá, seu carne & spiritu constantem, utramque in cruce, utramque, cum resurgeret à mortuis, ret nuisse, ideóque Ignatium contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribentem, (Christum non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantùm passum esse, & resurrexisse affirmantes) utriusque mentioni [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] geminas voculas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjungendas censuisse.  
§. 5. Ita de reliquis dicendum est, cum integer homo carne & spiritu constet, earum enumeratione, hominem perfectum, & integrum intelligi. Ideóque in Ep. ad Polycarpum, cum legatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alii codices explicatiùs legunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, integri, & indivisi in eo manete. Et, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cura perfecta, integráque totius hominis. Itidémque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dominum amare, maritísque (putarim, non sufficere, sed) contentos esse, utrumque autem perfectè, & integrè facere. Sic ad Magnesios, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vobis integris omnia prosperè, nulla vestrûm ex parte improsperè succedant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfecta unitas.   

CAP. XII.  
Secunda, à comparationibus non exactis ad amussim. Baptismus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Singulae tamen virtutes Christianae, Fides, Charitas, Perseverantia, Baptismali armaturae addenda. Spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vincula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gaudium Spirituale in Resurrectione.  
§. 1. HIs succedunt comparationes non exactae ad amussim. Et certè Sanctissimo Martyri, cui affectatum loquendi genus nullatenus permittebatur, venia sperari potuit, si nec ei otium suppeteret, quo ad amussim singula exigeret, & delinearet.  
§. 2. At quae demum istae sunt non ita amussitatae comparationes, quae huic Censoriae virgulae subjiciendae erant? Primò, quòd (cum baptismus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicatur, patientia, seu perseverantia (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉). Quid enim, inquit, Fides, Dilectio, Patientia, conferunt jam per baptisma armato? Et si Christiani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patientia est, quid novi ex Fide accedit jam galeato? Verùm cur non baptismo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, telorum in plurali, titulus competat? Ita tamen, ut quaelibet virtus Christiana, cujus actus Deo nostro in futurâ vitá praestandos solenniter in baptismo spondemus, peculiari etiam titulo gaudeat, galeae fides, Clypei Charitas, Panopliae perseverantia; Nec enim sic nos inaccessibiles Satanae, sic invulnerabiles baptismus praestiturus est, ut non singulis virtutibus Christianis ad repellendos tam frequentes petulantis hostis insultus, nobis opus sit; Ni fides ut galea caput, Charitas ut clypeus Pectus, & integram demum personam, i. e. omnes vitae actiones, perseverantia sibi tutandas assumpserit, metuendum certè est, ne qui jam stare videtur, cadat.  
§. 3. Secundò, quòd Spiritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocet, & fidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ita Fidei potiorem, inquit, quam Spiritus functionem asserat. At cur non exinde potius conclusurus essem, Spritui primas deferri, cum ille trahere nos, (ut in Canticis de Christo sponso dicitur, Trahe me, & ego curram post te) ista instar trocleae nos subducere dicatur? Certè nihil hîc novi, si verbum Dei, Fide apprehensum, subducendis nobis ad coelum servire, Spiritus autem Christi, ut funiculus, nos subducere dicatur.  
§. 4. Tertiò, Quòd vincula ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocans, addat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quid enim, inquit D. Blondellus, Spirituale in vinculis, Christi Martyris corpori ab infidelibus injectis? Aut quae in vinculis illis resurgendi spes esse potuit? At sine dubio, passiones Sanctissimi Martyris, recte per vincula exprimi poterant, eaeque majoris gaudii & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quâ spiritus intimè perfunderetur, materia futurae erant, quam quae, ex quâcunque carnali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mortali corpori contingere potuit; Et ita sanè nihil impedit, quò minus in voto habeat pientissimus athleta (nec enim aliud quippiam voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notatur) hanc illi gaudii materiam sic prorogatum iri, ut cum ipso resurgens (hâc non obstante ingratissimorum nepotum invidiâ, hâc cavillandi urticâ eum non tangente) in aeternum illi permansurum sit.   

CAP. XIII.  
Tertia, ab Episcoporum etc. Ordinatione. Vt Epistolas gratulatorias deferrent, Legationes Ecclesiarum non rarae. Ignatio sublato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriâ. In rebus gestis testimoniis solis Fides debetur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gratulatoriae literae, Charitatis Christianae specimina.  
§. 1. QUaerit deinde D. Blondellus, Cui verisimile fiat statim post Ignatii in Asiam adventum, Episcopos, Presbyteros, Diaconos, ejusdem rogatu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui ad Antiochenos Asianorum Epistolas gratulatorias deferrent? Respondeo 1. Talibus legationibus nihil novi, aut incredibilis inesse. Pari quidem modo in Ignatii 
* P. 5.  Actis dicitur, Ecclesiam omnem (Smyrnensem) Ignatium, per sanctum suum Episcopum Polycarpum, & per Sanctos Presbyteros, & Diaconos, rogâsse, ut iret ad propositum suum: Instituta scilicet ab Ecclesiâ ad Ignatium legatio, ut eum ad Martyrium fortiter obeundum animarent.  
§. 2. Secundò notandum est, Hoc ipso temporis articulo, post unum Ignatium Antiochensibus ereptum, persecutionis rabiem statim in Syriâ sedatam esse, ideóque legationi huic opportunitatem, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defuturam suisse, ni statim post adventum ejus in Asiam peracta esset.  
§. 3. At & tertiò respondetur: In rerum gestarum narrationibus, nihil rationi minùs consentaneum esse, quam ut earum verisimilitudo ad calculos nostros exigatur, aut argumenta à nobis efficta, tandémque effictoribus probabilia visa, quicquam ad fidem historiae faciendam, vel derogandam posse putentur, cum ea narrantis authoritati tota debeatur. Certè quamplurima indies fieri videmus, quae non sunt usque adeò probabilia, & quae nunquam acta fuisse, posteris nostris, (ea per 1500. annorum tubum aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à longè adspicientibus, & quibus ea non credi fortè intererit) argumentum unum, aut alterum, satis probabile, necti posse nullus dubito. Piget dicere, quid de ipsâ Sacrosanctâ historiâ, aut paginâ fiet, si sceleratae hujusmodi questiuncularum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dirísque hisce ingeniorum male feriatorum Eculeis submittatur.  
§. 4. Verùm quartò, & illud exploretur, quid in hâc ipsâ narratione minùs verisimile argui, aut credi possit. Post persecutiones multas, cladésque Christiano nomini aliquandiu intentatas, certissimum est, summo Dei beneficio Ecclesiae Antiochenae, seu Syriacae (sic enim reddendum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesiam Syriae quae est in Antiochiâ, seu, Ecclesiam, cujus Antiochia metropolis erat, Syriacam) halcionios dies redditos esse, pacatos coetus, & consessus Ecclesiasticos, quos per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iis restitutum, optimè expressit Ignatius, Ep. ad Smyrn. Hinc pientissimo viro aequissimum videbatur (& de eo Smyrnensem Ecclesiam monendam putavit) ut literae ab aliis Dei Ecclesiis in Syriam mitterentur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut congauderent, seu congratularentur illis hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, serenitatem, aut refrigerium feliciter redditum.  
§. 5. Ad hoc necessarium erat, Legatum sacrum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sic sine dubio legendum, non, ut Vossianus Codex, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ordinari; Non est illud, Episcopum, aut Presbyterum consecrari, aut de novo fieri, sed (ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat) ex ipsis aliquem, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad hanc legationem eligi, aut designari, aliquem scilicet eorum, qui prius ordinibus sacris initiabantur. Sic & in Ep. ad Polycarpum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
§. 6. Monet iterum ut piâ hâc legatione defuncturus aliquis eligatur, & designetur: In eâdem Epistolâ Polycarpum rogat, ut, cum ipse singulis Ecclesiis scribere non posset, ille hanc iis mentem indat, ut singulae, aut nuntios, aut literas, per Polycarpi nuntium mittant. Ea scilicet erant eorum temporum charitatis, & comitatis, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianae specimina, ad teporem nostrum neutiquam exigenda. Denique in Ep. ad Philad. idem repetit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. His sic positis, ea tandem Ignatii verba ponenda sunt, ad quae, ut ad rem minùs verisimilem, digitum intendisse videtur D. Blondellus; Ea statim sequuntur in Ep. ad Philad. ubi, aliarum propinquarum Ecclesiarum exemplo, hoc illis faciendum proponit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod certè nihil aliud est, quam ab aliis Ecclesiis Episcopos, ab aliis Presbyteros, & Diaconos, hâc legatione gratulatoriâ functos fuisse.  
§. 7. Quod quam nihil in se peregrinum, aut à veritate alienum habeat, cuivis palam erit, qui id unum recognoverit, quamprimum Ignatius vinctus Romam duceretur, hanc Syriae & Antiochensibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (serenum) redditam esse. Mihi potius admirandum videtur, quid sit in hâc integrâ rei gestae narratione, quod D. Blondello minùs probabile videbatur.   

CAP. XIV.  
Quarta, à nimio intervallo inter Epis●opos & Presbyteros posito. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid.  
§. 1. PErgit interrogare D. Blondellus, An tanto Episcopus à Presbyteris distet intervallo, ut Episcopum eo modo, quo Christus Apostolorum Dominus Patrem, Presbyterium sicut Apostolos Christi ministros, sequi, eúmque, qui clam Episcopo quicquam aggressus fuerit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 censere oporteat? An Episcopos ullos, Presbyterorum comparatione, Dominos, imò Deos, à Christi Martyre habitos, credere par sit?  
§. 2. Verùm quid est, si hoc non sit, pientissimum Martyrem placidè quiescentem, ad novos jam denuò eculeos & tormenta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sat scio, iniquissimè vocare.  
§. 3. Locus est in Ep. ad Smyrn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 4. De ipso loco, ut & de aliis omnibus, in quibus de Episcopis sermo est, postea uberior dicendi locus erit. Id tantùm hîc sciscitari lubet: Num, qui Episcopum sequi eos jubet, ut Christus Patrem secutus est (i. e. ejus vestigiis diligenter, & acriter inhaerere) is, Episcopos statim pro Dominis, imo pro Diis, habuisse censendus sit? Certè eâdem ratione concludendum erit, populum omnem, qui sic sequi jubetur, ab hoc scriptore pro Jesus Christo habitum esse, aut uxores à Paulo Ecclesiam censendas esse, maritósque Christum, cum Mariti diligere uxores jubeantur, ut Christus Ecclesiam.  
§. 5. Certè cum Polycarpus Presbyteris & Diaconis subjici jubeat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nihil temerè fecisse videbatur, sed quod in Hieronymianae sententiae defensionem produci meruit, Ap. p. 15. Cum tamen illa multò aliùs assurgat, quam quae hîc (non inter personas, sed tantùm obedientiae & obsequii modos) sacta est comparatio.  
§. 6. Quod verò hîc additur, eum, qui clam Episcopo quicquam aggressus est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nihil aliud est, quam aut eum Gnosticorum sermento imbutum, sic quidem à Christi ad Satanae castra defecisse, aut, eum quidem graviter peccare, quod qui sacit, non Christo, sed Diabolo gratum fecisse, officium praestitisse, & sic demum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicendus est. Infinita sunt id genus dicta, quae apud Authores occurrunt.   

CAP. XV.  
Quinta. De Laurentiano codice quid sentiendum. Locus in Epistolâ ad Ephesios restitutus.  
§. 1. INterrogat porrò D. Bloudellus. An verè de Ephesiis scriptum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Certè nec ego putarim sic scriptum esse, (ideóque an verè scriptum non inquiro) nec enim, ut illud semel dicam, Laurentianum exemplar adeò prae aliis omnibus emendatum putamus, ut caetera hujus comparatione prorsus vilescant.  
§. 2. Certè ad supposititia quaedam, & heterogenea disgreganda, ad adulterina rejicienda, utilem nobis operam praestitisse magnos viros, qui illud, & vetus Latinum ediderunt, agnoscimus, & gratulamur, nec in hâc Episcopalis ordinis defensione, quicquam proferre statuimus, quod non hujus defaecatissimi & interpolationibus maximè exonerati exemplaris authoritate fulciatur; Non tamen statim contemnendae sunt editiones reliquae, sed ab iis auxilium lubenter, & alacriter poscendum, cum insanabile malum eo quandoque indigeat, quod quidem hîc fieri nullus dubito.  
§. 3. Legendum igitur locum integrum sic putârim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (non ut Laurentianus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel fortassis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (non ut Laurentianus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sic ut ad Christi pro fidelibus suis omnibus, & particulariter seu pro Ignatio Sanctissimo Athletâ, seu pro Ephesiis ipsis, intercessionem pertineat; Quâ in re, nihil, spero, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nihil alienum reperietur.   

CAP. XVI.  
Sexta. Gnosticorum corruptiones, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposita. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Corpus Christi Ecclesia. Mors Christi ut purgaret nos, Tit. 2.14.  
§. 1. PErgo ad dictum illud de Christo Domino, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Agnosco dictum in Ep. ad Ephes. nec quid in eo, aut falsò, aut minus commodè dictum lateat, adeò sum Lynceus, ut perspiciam.  
§. 2. Ephesiis suis contra Gnosticorum pestem susiùs caveri voluit pientissimus Martyr, ut qui fidem Dei, quam Christus morte suá consignasset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multis sanè perniciosis doctrinis corruperant, quibus igitur inextinguibilem ignem, similiter ac iis omnibus, qui eos a●diunt, interminatur.  
§. 3. Haec Gnosticorum corruptio quaenam fuerit, non est quod hîc multis indicetur, foeda proculdubio libidinum colluvies, quam eleganter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tetrum doctrinae hujus saeculi principis odorem nuncupat. Cui opponit optimè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incorruptionem, quam ut Ecclesiae suae inspiraret, unguentum, inquit, in capite Dominus Christus accepit, unguenti scilicet urceum istum, aut alabastrum Mar. 14. à muliere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supra caput ejus effusi, quo quidem se deunctum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad funerationem, ad pollincturam, ipse Christus edixit.  
§. 4. Qui sit istius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usus, satis omnibus notum est, nempe ut mortuorum corpora (quorum in numero crucifixi Christi corpus mysticum, Ecclesia figuratè hîc ponitur) à putrefactione, & foetore (hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictis) vindicentur. De hâc itidem inunctione affirmat Johannes, c. 12. domum universam (eam etiam universae Ecclesiae imaginem) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, odore unguenti sic profusi, impletam esse.  
§. 5. Quidni igitur unguentum illud in se recepisse Christus dicatur, quo (inquit) mors ejus notaretur? Quidni mortem ipsam subiisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad hoc ipsum, ut hanc Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut demortui capitis corpori, jam indies à putidissimis Gnosticorum doctrinis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 periclitanti, inspiraret? Eodem planè modo, quo Tit. 2.14. de Christo dicitur, dedisse se eum pro nobis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Omnia certè eleganter enuntiata, & in quibus nec veritatem, nec acumen, nec venustatem, imò nec modum desideres. Quae tamen quâ infelicitate tibi, Vir doctissime, sic displicuerint, ego, qui palato tuo non utor, non possum ariolari.   

CAP. XVII.  
Septima. Diaboli quorundam nescientia. Ignatius falli potuit. Hieronymi testimonium de Ignatio. Basilii item & Origenis, Andreae Cretensis, etc. de Mariae virginitate Diabolum latente.  
§. 1. PAri ratione falsi postulatur (sic enim D. Blondelli phrasis ista [an verè ad Ephesios scriptum] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repetenda est) de Diabolo dictum istud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quid verbis illis falsi insit, nobis divinandum reliquit D. Blondellus, obelo tantùm suo ea transfixisse contentus;  
§. 2. Verùm respondeo, primò, Si haec de Diaboli nescientiâ ab Ignatio pronuntiata, ex omni parte vera non essent, si quae Ignatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (& fortassis ipsi Paulo Eph. 3.9. & 1 Tim. 3.16. pro Mysteriis habita) adeóque principem hujus saeculi latentia videbantur, non sic obscurè & latenter gesta fuerint, eo tamen argumento nequaquam concludi, Epistolas illas Ignatium non scripsisse. Quid enim si hâc ex parte Scriptori antiquissimo, pientissimo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut extra erroris aleam posito, aliquid humanitùs contigisse diceretur? An qui mortalem se arguit, pro statuâ statim, aut fictitio homine habebitur? aut qui se fallibilem testatur, statim Epistolas nullas scripsit?  
§. 3. At secundò, Non est quod hîc D. Blondellus sibi gratulandum censeat, cum hoc ipsum scriptoris hujus Tmema, addito ipsius Ignatii nomine, ab antiquis Patribus, imò ab ipso Hieronymo, Principali Blondellianae causae advacato, diserte, nec sine approbatione recitetur? Martyr Ignatius etiam quartam causam addidit, cur à desponsatâ conceptus sit Christus, ut partus, inquit, ejus celaretur diabolo, dum eum putat non de virgine, sed de uxore generatum. Hieronym. Comm. in Mat. 1.  
§. 4. Quaero jam à te, D. Blondelle, Annon Ignatius hoc ipsum scripsisse (ex quo tu concludis scriptorem hunc Pseudo-Ignatium esse) Sancto Hieronymo tuo videbatur? Si sic, quid tuae causae sperandum erit, quae Hieronymo uno suffulta, eo etiam tibicinae destituenda erit, si has verè Epistolas scripsit Ignatius, quas scripsisse Ignatium Hieronymus ipse fatetur?  
§. 5. At nec hîc solus consistit Hieronymus. Videatur Sanctus Basilius, T. 1. p. 587. Affertur, inquit, alia ratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab antiquo aliquo (licet non apposito nomine) Martyre, nempe ut Mariae hujus virginitas, saeculi istius Principem Diabolum lateret. Ipsa itidem, quae nunc criminatur D. Blondellus, Ignatii verba.  
§. 6. Sic ante illos Origenes, Hom. 6. in Levit. Eleganter in cujusdam Martyris Epistolâ scriptum reperi (Ignatium dico, Episcopum Antiochiae post Petrum secundum, qui in persecutione Romae pugnavit ad bestias) Principem saeculi hujus latuit virginitas Mariae, etc.  
§. 7. Haec eadem doctrina (à te falsi postulata) Ambrosio etiam in Luc. 1. Theophylacto, aliisque (licet Authoris nomine celato) satis placuit; Locum autem integrum, ab Andreâ Hierosolymitano Cretensium Archiepiscopo, ex Archivis Savilianis Reverendissimus Archiepiscopus Armachanus produxit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vt dicit alicubi vir sanctus, Ignatius nomen ejus, Et latebat principem saeculi hujus virginitas Mariae, & partus ejus, similiter & mors Christi.  
§. 8. Sic & Jovius apud Photium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Affirmat Theophorus Ignatius tria principem hujus saeculi latuisse, virginitatem Mariae, conceptionem Domini, & crucifixionem. Quae omnia hoc temperamento emollita, ut non de Satanâ in universum, quòd Christus fuerit Dei filius, ignorante, sed per tempus aliquod haec tria non perspiciente (1. Mariam, post partum scilicet Virginem fuisse, 2. Christum modo supernaturali, inscio Josepho, conceptum, & 3. à Deo decretum esse, ut morte suâ Christus mortem ipsam, ipsúmque Satanam superaret) locutus sit Ignatius, nihil aut asperum, aut Christianis auribus minus gratum, aut quod à vero quovismodo abhorreat, continere putanda sunt, quae tamen D. Blondello nullatenus ferenda videntur.   

CAP. XVIII.  
Octava. Stellae quae Magos duxit splendor. Chalcidii testimonium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Astra quò nobis propiora, eò lucidiora. Hoc astrum terrae propinquum. Hyperbolae in Scripturis.  
§. 1. INter haec suspectae veritatis commata, & quae hanc D. Blondelli invidiam sustinere digna visa sunt, proximum est de Stellâ, cujus ductum Magi secuti sunt 
* Ep. ad Ephes. , dictum illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 2. Quid in his culpari praecipuè voluerit, aut quid falsi accusare, fateor ego me non satis augurari posse. Splendorem Astri hujus quod spectat, super minores coeli ignes omnes, praefulgentis, dein novitatem ejus prius invisam, ideóque quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & admiratione exciperetur, dignissimam, non est, uti spero, argumentis opus, ut ea cuivis credibilia existimentur.  
§. 3. Fuisse verò Sydus illud eo tempore totius coelestis chori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cui quasi praecinenti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reliqua astra respondebant: Simúlque lumen suum super omnia [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] nihil aliud significat, quam hanc insolitam (ut 
* In Tim. Plat. Edit. Meurs. p. 219.  Chalcidius Philosophus pronunciavit) stellam, à Chaldaeis observatam, quâ descensus Dei venerabilis ad humanae servationis, rerúmque mortalium gratiam praenunciabatur, oculos omnium ad se unam pertraxisse; quod verissimum est.  
§. 4. An sydus illud luce suâ Solis ipsius lucem superaverit, ego nemini litem moveo, nec enim illud certum est hîc affirmasse Ignatium, sed fortassis illud tantum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, super omnes, nempe mundi plagas, super inferiora haec omnia, sic ut aspici à coelorum observatoribus ubique posset, superjaculatum esse; aut si sic reddendum sit [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ut praecellere significet, & [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ut ad astra referatur, Ex eo tamen illud tantummodo concludetur, astra omnia, quae eo (noctis) spatio lucere solent, hujus fulgori facilè cessisse; Imò nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ulteriùs extendi rectè poterit, quam ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae praecesserant, astra scilicet reliqua, quae ut Soli & Lunae, sic & Astro huic diviniori chorus fiebant.  
§. 5. Imò ne nimis providi, & cauti D. Blondello videamur, Quid si ipsius Lunae solísque lucem luce hac suâ superasse dicatur? Quid si putemus hoc divinitus astrum, longè infra solis Sphaeram positum, (ita ut aedes Bethleemiticas, ubi Christus natus est, distinctè, & quasi digito monstraret) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 2.9. Supra locum ubi puerulus erat, consistens, istâ propinquitate ad terram, compensato magnitudinis defectu, lucem (licet non corpus) solarem, fulgore, aut saltem sclatio, vicisse?  
§. 6. Denique si in Ignatio hyperbolicas locutiones, quales ipsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scriptoribus non incognitas fuisse monstrabit unicus Joannis locus, Joh. 21.25. agnoscere velimus, non opus est, ut de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stellae hujus sollicitè laboremus. Ut ut sit, Prudentium poetam Christianum Ignatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habemus, cum de hac Stella cecinerit, Stella quae Solis rotam vincit decore & lumine, etc.   

CAP. XIX.  
Nona, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Modestiam Episcopi notans, non extraordinariam missionem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Scripturam significans, non extraordinariam missionem, aut particularem revelationem. Emendatus codex Laurentianus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gnosticorum haereseos tria capita.  
§. 1. AT nec verum scripsisse Ignatius D. Blondello videbitur, qui Philadelphensium Episcopum se novisse affirmat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  
§. 2. Respondeo. Philadelphensium Episcopi modestiam, & gravitatem, ab Ignatio illîc laudari, quatenus ea aliorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & multorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponebatur: Ex eâ se non temerè conclusisse, sed quidem liquidò scire putat, hunc non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex ipsius sci●icet impulsu, aut ambitu, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec suffragiis, aut missione merè humanis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad hoc ministerium, aut officium Episcopale promotum esse, cum fuerit illud adeò cum bono publico conjunctum, ut non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex vano gloriae, aut dignitatis Episcopalis desiderio illi contigisse putandum sit, sed, ut sequitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. in amore Dei Patris factum esse, quicquid ab illo ad hanc dignitatem acquirendam factum sit.  
§. 3. Nihil igitur hîc scriptum, quo extraordinariam Episcopo Philadelphensi (& qualis Sancto Paulo, Gal. 1.1. contigisse fertur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) vocationem arrogâsse, censeretur Ignatius, sed tantùm, quo modestiam boni viri, Ecclesiae, seu gregi ejus gratularetur; In quâ nihil falsum, aut vero minus simile deprehendi potest, siquis eâ, quae hic laudatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uti non recuset.  
§. 4. In eâdem classe ponitur, ut simul falsi arguatur, illud de seipso dictum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 5. Hîc, si D. Blondellus Epistolae ad Philad. scriptorem sibi quicquam magnificum arrogare crediderit, aut ex particulari aliquâ revelatione, aut inspiratione se edoctum affirmare, quòd nihil sine Episcopo faciendum esset, Certè aut nos falli voluit, aut ipse fallebatur. Res sic se habet, Clamavi, inquit, magnâ voce, Episcopo attendendum esse, & Presbyterio, & Diaconis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (nam quid fit [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in Laurentiano codice, ego me nescire libenter fateor) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Si suspicamini me, cum haec dixerim, praevidisse quorundam divisionem, Testis mihi in quo vinctus sum, (i. e. Deus,) quòd à carne humanâ non cognovi, i. e. quòd nemo mortalium mihi hoc nunciaverit, ut sic praescire possem, Spiritus verò praedicavit, haec dicens, Sine Episcop● nihil facite, Carnem vestram, ut templum Domini servate, Vnitatem diligite, Divisiones fugite, Imitatores estate Jesus Christi. Haec nempe omnia, & singula, ab Apostolis, in Epistolis, & sermonibus suis, contra Gnosticorum haeresin, in Ecclesiâ praecipuè Asiaticâ jam longè pervagantem, ubique inculcata esse, 1. ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se morigeros praeberent, secus quam Gnostici faciebant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnigenam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 2. ut ab impuritatibus carnis sibi sedulò caverent, cum Gnostici ipsa libidinum omnium sentina meritò audirent; 3. ut pacem, & charitatem fraternam inprimis colerent, cum Gnostici unitatem Ecclesiae discinderent.  
§. 6. In his omnibus, nihil aut falsum, aut minus idoneè scriptum fuit, nec quod veniam viri Doctissimi poscat, sed quod imitationem mereatur.   

CAP. XX.  
Decima, ex errore Blondelli. Coetuum frequentium commoda. Bellum coelestium & terrestrium, Fide, & charitate dissolvitur. Vndecim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad mortem à Tyranno condemnatus. Duodecima. De 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Decima tertia ex festinatione D. Blondelli.  
§. 1. SEquitur illud ad Ephesios breve effatum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At nihil tale apud Ignatium nostrum reperitur: Certè aut festinatio nimia, aut vehementior criminandi cupido D. Blondellum fefellit. Multa eo loco Ignatius de frequentandis coetibus Ecclesiasticis predixerat, quorum commoda dein recenset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. cum frequenter in unum convenitis, destruuntur potentiae Satanae, dissolvitur perditio ejus in unanimitate fidei vestrae. Pace nihil melius est, in quâ bellum omne coelestium & terrestrium evacuatur. (Quid illud sit, statim apparet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nemo fidem repromittens peccatum committit, (ex quo bellum illud coeleste Dei contra peccatorem nascitur) nemo charitatem possidens, odio quemvis habet, (ex quo terrestre bellum, mutuae hominum inimicitiae oriuntur) Quorum nullum vos latet, si perfectè in Jesum Christum habeatis fidem & charitatem. Nullus hîc de cognitione coelestium & terrestrium sermo est, quem scriptori huic, conjungendo quae separanda erat, D. Blondellus imponi voluit. Manifesta, & solis radiis scripta omnia, Ea scilicet quae de concordiâ, & Unitate praedicta fuerant, apud omnes, qui Christianam fidem & charitatem perfectè colebant, in confesso fuisse.  
§. 2. Post falsi crimina, tam cumulatè quidem, sed & improsperè intentata, redit denuò D. Blondellus, & ut prius comparationes non satis commodas, sic jam oppositionem non satis justam in eâdem ad Ephesios Epistolâ criminatur, cum de se, & Ephesiis scripsisse dicatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Piget has offucias luculentissimo scriptori abstergere; Locus integer à nobis prius productus, sic se habet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Novi qui sim, & quibus scribam, Ego condemnatus, vos misericordiam adepti si dubitas, quâ ratione condemnatum dicit, certè non respectu Dei judicantis, sed Tyranni, cujus tribunali jam sistitur pientissimus Athleta, sequitur enim) Ego sub periculo, vos firmati, i. e. per misericordiam boni Dei ad tranquillitatem, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restituti Ephesii, dum Ignatius ad bestias adjudicaretur. Quid, quaeso, injusti, aut inidonei in hâc oppositione?  
§. 3. Quaerit rursus D. Blondellus. An appositè Magnesianos, piósque alios omnes (quos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse Paulus jubet) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pronuntiet? Respondeo fidenter, appositissimè pronunciari, seu potius moneri eos, ut (cum Christus novo fermento assimiletur, quatenus id 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, malo, antiquato, & putido fermento opponitur; eâque quâ regnum Dei fermento assimiletur, Luc. 13.21. ratione) Christiani omnes in illud novum fermentum transmutentur, i. e. in gratiâ, & cognitione Jesus Christi, & in puritate omni indies augeantur. Monitis istis nihil magis appositum, aut à Gnosticorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 periclitanti Ecclesiae opportunum dici potuit.  
§. 4. At fidem (inquit D. Blondellus) Christi carnem, Charitatem sanguinem, ad Philadelpheuses scribens vocat, nec illud satis oppositè. Certè nihil tale in Epistolâ istâ (ad illud ipsum bis perlectâ) mihi occurrit, nec scio quid ex nostro illo temporis dispendio D. Blondello lucri accesserit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mentio certè est Carnis Christi, & Sanguinis, sed illud non est Fidem Christi carnem, & charitatem sanguinem vocare.   

CAP. XXI.  
Decima quarta. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostoli post Christi mortem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro scriptis Apostolicis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christus in terris hîc degens. Decima quinta. In Epistolâ ad Polycarpum, Smyrnenses alloquitur Ignatius. Decima sexta. Ad Martyrium paratus.  
§. 1. QUod proximè objicitur ex eâdem ad Philad. Epistolâ, statim post eam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem occurrit. Nempe de se dictum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex quibus sic denuo (more suo, Socraticam) argumentationem nectit D. Blondellus.  
§. 2. cum Trajani XI mo. Apostoli nulli superfuerint, nec per Apostolos, qui Ignatii nomine abusus erat, aliud intellexisse videatur quam Apostolorum scripta, annon pluris divinitùs inspiratas Epistolas facere debuit, quam hominum quorumcunque errori per se obnoxiorum coetum?  
§. 3. At quid est, si hoc non sit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Fatemur & nos, Apostolos jam singulos è vivis excess●ss●, Fatemur, Apostolorum nomine Apostolica scripta significari; At quid, quaeso, obstat, quò minus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illos ipsos Apostolos, post mortem Christi in vivis existentes, qui tunc Christianum Synedrium, seu Presbyterium Ecclesiae constituebant (ad quod in re dubiâ tanquam ad oraculum recurrebatur, Act. 15.2) indigitet? Certè non est istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed accommodatissima verborum istorum significatio, ita ut Evangelio (seu Christi sermonibus, & concionibus nobis per scripturam traditis) Apostoli, i. e. Apostolorum scripta post se relicta, Et pari modo, Christi carni (i. e. Christo ipsi hîc in terris degenti) presbyterium Ecclesiae, i. e. Apostolorum, post Christi excessum, consessus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondeat;  
§. 4. Sic enim sine omni violentiâ sensus ille promptissimè exurgit, Ad scriptum Christi Evangelium, tanquam ad Christum in terris degentem, ad Apostolorum Epistolas, tanquam ad Apostolorum Hierosolymis commorantium consessum, se lubenter confugere. Omnia certè aptissimè quadrant, si secundis jam D. Blondelli cogitationibus locus esset.  
§. 5. Interrogat denique D. Blondellus, an ad Polycarpum Episcopum (quasi ad plebeium nescio quem) scribere jure potuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Certè 1. aequali illud jure potuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius, ac supposititius quivis Pseud-Ignatius.  
§. 6. Ad 2 do, proculdubio nihil à se alienum facturus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyr, si in eâ, quae Episcopo Polycarpo inscripta est, Epistolâ, quaedam Ecclesiae Smyrnensium, cui praeficiebatur Polycarpus, accommodata monita comprehendi voluerit; Illud enim, in Epistolâ Christi ad Angelum, i. e. Episcopum Ephesinum, Smyrnensem, etc. conscriptâ, saepius factum conspicimus. Imo 3 tio, Ad universum fidelium coetum, non ad plebeium, nescio quem, ista perscripta fuisse, satis monstrat, Imperativum plurale, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] nulli singulari vel Episcopo, vel plebeio accommodandum.  
§. 7. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Quod jam ex Epistolâ ad Romanos producit D. Blondellus (quam palam est ei maxime adblandiri, cum in eá nihil de Episcopis reperiatur) & ex quo (quod desperabundorum saeculi mancipiorum esse potest) potius morae omnis impatienti animo mortem provocasse, quam intrepido pectore expectasse videri hunc Pseud-Ignatium, concludit, id à nobis 
† C. 10. § 4.  jamdudum responsum tulit, nec certè itineris satis longi & horridi, jam ad exitum festinantis, adeò me non piget, ut quae semel apposita sunt, ea denuò coquenda & porrigenda Lectori existimem.  
§. 8. Satis erit dixisse, Pientissimum Athletam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam proximum, se ad hunc novissimum agonem, quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possit, paratissimum profiteri, verbísque illud satis magnificè exprimentibus, (vel summis D. Blondelli ingratiis) significare voluisse.   

CAP. XXII.  
Decima septima, Ignatii dicta de Episcoporum necessitate. Ea triplex erat, unitatis conservatio, Disceptationum praeventio, Gnosticorum venena.  
§. 1. QUae deinceps recensentur, ad illud unicum referri video. quòd pro Episcopatu singulari adeo anxiè laboraverit hic scriptor, quasi de Christianismo actum sit, si Episcopi Presbyteris majores Christianis plebibus desint, aut ab iisdem minus colantur. Ad hoc probandum, satis amplam suppellectilem sibi paratam non ambigit D. Blondellus, & post quaedam hujus censûs paucis perstricta, more suo interrogare pergit, Cui haec omnia bono? Annon ab antiquo odium nimia diligentia meruisse visa est, e●que potiss●mum nomine suspicionem facere, quod citra necessitatem adhibeatur?  
§. 2. At non illud statim citra necessitatem factum est, quod D. Blondello (cui Episcopi ipsi in Ecclesiâ minus necessarii) supervacaneum videtur. Quaecunque de Episcopis Ignatius scripsit, ea mox suus erit visendi locus, jam solum de necessitate, ex quâ ea scripserit.  
§. 3. Ea triplex erat, 1. ut magnum exemplum unitatis, & concordiae Christianae (cujus origo ab obedientiâ Pastoribus, adeóque singularibus Episcopis, si illis procurandi gregis officium incumbat, debitè praestandâ, sumenda est) non ipsis tantùm, ad quas scribebat, Ecclesiis, sed & futur●s saeculis, & serae posteritati daret, nec vel tantillam spreti ordinis Ecclesiastici excusationem, aut novandi studiis locum relinqueret.  
§. 4. Secunda, ut nulla disceptandi causa restaret, nulla pacem publicam sollicitandi ansa, ex eo quòd in scriptis Apostolorum non constaret, quâ demum regiminis formâ, universa omnis aevi Ecclesia uti deberet. Et certè si post adeò luculenta hujus rei testimonia, adhuc dubitandi locus fuerit, an ab Episcopo singulari, an potius à Presbyteris, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesia ex Apostolorum ment regenda sit, si post clarissimam rei gestae historiam, hanc ipsam litem, ex arbitrio oculatissimi testis componi, viri doctissimi Cl. Salmasius & D. Blondellus non permiserint, Ignatium potius haec non scripsisse statuentes, quam suas sibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & dogmata eripi passuri, non est quod Sanctissimum Athletam, aut citra necessitatem hac in re, aut anxiè nimis laborâsse queramur.  
§. 5. Verùm tertio. Si non adeò providè nobis è longinquo prospexisse existimetur vir divinus, at ut saeculo demum suo consuleret vir bonus, nemini, uti spero, supervacaneum censebitur. Certè Gnosticorum eo tempore venena per totam Ecclesiam latè pervagata fuerant, nec commodiori adversus ea Pharmaco uti se posse putavit vir optimus, quam ut ad Apostolorum doctrinas revocata omnia, ad hanc demum normam & amussim exigerentur. Quod quidem se facilè facturum sperabat, si qui ab Apostolis in Ecclesiâ gregi praeponebantur, iis à singulis sine omni disceptatione obsequium praestaretur.  
§. 6. Nec jam anxius ille de singulari Episcopo labor censendus est, sed paterna, providáque sollicitudo de obedientiâ omnibus, quibus debebatur, praestandâ, Quae ut ritè praestari posset, monendi etiam & liquidò docendi erant, quibusnam illa debebatur.   

CAP. XXIII.  
Blondelli responsum ad Patrum pro Ignatio testimonia. Authoritas Patrum in rerum gestarum narratione. Argumenta probabilia ex re ipsâ, quam nihil valeant contra testimonia. Hujus litis conclusio.  
§. 1. TAndem igitur post bina illa, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valentinianae in Ep. ad Magnes. mentione, ducta argumenta, quibus abundè jampridem responsum est; & post tertium illud à Docetarum obscuris vestigiis petitum (quod, inquit, suppositionis argumentum videri posset, sed, cum ipsius sententiá infirmum sit, eo se volentem abstinere affirmat) denique post prolixam profectionum Sancti Pauli & Ignatii comparationem, ex quâ binos Christi Martyres non unâ semitâ, non iisdem aut vestigiis aut stadiis, Romam iter fecisse concludit, (quod sine dubio non est, aut Paulum, aut Ignatium, Epist●las ipsorum nominibus cognitas non scripsisse) Tandem, inquam, memor quid tam prolixo ipsius molimini o●jici posset: Nempe his ipsis Epistolis quas confictas putârunt (mortalium omnium primi) Cl. Salmasius, & D. Blondellus, Patres fidem adhibuisse, sic breviter respondendum existimavit; QUID TUM? quam multa minimè suspicaces, ac imparatos, & fefellérunt semper, & quotidiè fallunt?  
§. 2. Ita quidem viro Doctissimo, &, 
* Supposititias credere coactus sum, recténe, an secus, judicent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  si ipsi credatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus causam suam approbare c●pienti, visum est; Universam scilicet Patrum coronam (nec enim ex indefinito Patrum numero vel unicum excipiendum suisse, vir in Antiquorum scriptis satis versatus, liquidò compertum habuit) unius immitissimae censurae gemino ictu transfodiendam esse; nec enim falli tantùm, aut errare, sed etiam ut imparatos & minus suspicaces (quod certè non mediocris tarditatis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ne dicam, fatuitatis, & stuporis argumentum est) his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 technis, & strophis patere.  
§. 3. Nec id quid idem in doctrinis tantummodò, sed in rerum in Ecclesiâ primaeuâ gestarum narratione; (istius enim censûs est controversia ista, an Epistolas scripserit Ignatius) In his quip, unicum D. Blondelium, aut alterum fortassis inter omnes mortales Walonem Messalinum rectiùs judicare, quam Patres universos, & sic flocci faciendos omnes, (sic enim [QUID TUM?] interpretamur Britanni) quamprimum eos verum sensisse D. Blondelli non intersit.  
§. 4. Ego quidem si hoc duci exemplo me paterer, Vniversas D. Blondelli operas, qui, prae aliis omnibus in●oelicis aevi scriptoribus, Patrum testimonia, & authoritates congerere, & ad usus suos accommodare satagit, codem ●astidio rejiciendas statuerem. Quantò magis, cum in iis, sub istâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specie, omnia Aerianae ruinae rudera, naufragii tabulae undecunque collectae, simúlque non pauca exuberantis ingen●i, & longi otii sarmenta, & putamina, (talis certè ante alia, praechara ista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in unum consarcinata, Apologia pro Hieronymo audiant; Cujus quidem dicta nonnulia duriu●cula, è constanti patrum reliquorum sententiâ, imò & ex ipsius affirmationibus satis crebris, multò faciliùs, si D. Blondello allubuisset, emolliri poterant, quam tota demum antiquitas, ad Hieronymi exculationem advocata, contra ipsorum planè mentem, respondere per cruces, & tormenta, edocebatur.  
§. 5. quam verò haec nullo conamine, promptè, & commodè ad ipsam Presbyterorum ex Ecclesiâ ejectionem extendi possint, quam ad Scripturae Canonem his ipsis Ignatii Epistolis exaequandum, lubentissimè optarem rem ipsam pro me locutam non esse. At qui solo impetu ducti, illicitum nihil, nisi quod simul inutile, existimant, qui solo commodo suo rationem ancillari, jamdiu jusserunt, non sunt adeò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut excordes, ut non illicò, ex praemissis Blondellianis, Patres omnes falli posse concludant, (& se satis ad Logicorum regulas accurarè, imò & ad hominem irresragabiliter conclusisse statuant) quotiescunque eorum authoritate, aut dogma fidei (ipsam puta Trinitatis doctrinam) aut rem gestam, (Hieronymum quippe ea ad Evagrium scripsisse) aut ipsum demum Scripturae Canonem fulcire, aut statuminare D. Blondello visum fuerit.  
§ 6. Ego quidem illud unum [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ex hoc ipso Ignatio didicisse malo, quam Dialecticorum, seu probabilium in re qualibet argumentorum, summus artifex censeri; quorum integram Myriadem, ut id semel dicam, ad unam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assurgere non posse, nec (in rei gestae, quae dicitur, quaestione) contra unius boni viri testimonium, multò minus contra omnium Patrum consensum quicquam valere, nos Hiera●ici gnaviter contendimus, & ad hanc unam palaestram Novatores omnes provocamus, in quâ si vicerimus, non erit quod in reliquum causae nostrae metuamus.  
§. 7. Et sic demum hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stadiúmque prolixum sanè, & non ita gratum aut jucundum, duorum magnorum virorum vestigiis inhaerentes, integrum percurrimus, experti quid ab industriis criminationum venatoribus, contra harum Epistolarum authoritatem, exquiri posset, à quorum singulis insultibus ereptum esse Ignatium, Lectoribus non iniquis persuasum speramus.  
§. 8. Proximum est, ut ad ea procedamus, quae septem Epistolarum, à Polycarpo collectarum, & ad Philippenses suos transmissarum, authoritatem stabiliant, & confirment.   

CAP. XXIV.  
Epistolae Ignatii in eâdem semper classe cum Epistolis Clementis & Polycarpi. Testimonia de Ignatii Epistolis, 1. Polycarpi, & ex eo Photii. (An Ignatius ad Polycarpum Epistolam scripserit. Eusebii sententià. Hieronymi explicatio) Polycarpiani testmionii partes. 2. Irenaei testimonium. 3. Origenis. 4. Eusebii. 5. Athanasii. 6. Chrysostomi. 7. Theodoreti. 8. Hieronymi. Epistolarum Ignatianarum per manus traditio à Polycarpo ad Eusebium.  
§. 1. AD harum Epistolarum authoritatem (tot jam praejudiciis liberatam) ulteriùs firmandam, & stabiliendam, non est cur multa dicamus. Epistolam Clementis ad Corinthios, Polycarpi ad Philippenses, utrisque ulnis amplectuntur Cl. Salmasius, & D. Blondellus, sperantes ex iis aliquid causae suae, tam gnaviter desponsatae, accrescere posse; solus Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cujus tamen Epistolae pari semper cum illis, per universam ab omni aevo Patrum nostrorum memoriam, reverentiâ excipiebantur, nec prius à mortalium quovis in judicium vocabantur (multò minùs, ut in re certâ, & extra dubium positâ, inter planè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejiciebantur) quam Presbyteri Anglícani Patribus suis contumeliam facere coepissent, iísque aut suppetias ferre, aut rem gratam facere (quibus illecebris adducti, nescio) high duo non ignobiles Presbyteranae causae hyperaspistae in seipsos recepissent.  
§. 2. Certè qui in Clementis Epistolâ, magnificam illam de Phoenice historiam, & alia nonnulla, ad rem suam à scriptore isto accommodata, observarunt, & cum iis, quae in Ignatii Epistolis maximè suspecta fuerant, conferenda duxêrunt, non putarunt innocentissimo Martyri, ex eo unico, quòd verum diceret, tantas inimicitias metuendas fuisse, tantas procellas tam subitò exorituras. At fefellit nos infoelix rerum exitus, eandémque jam cramben Lectoribus obtrudi jussit, quam viri Docti, qui Epistolas eas edendas curârunt, iis jamdudum praefixam apposuêrunt, Testimonia dico Antiquorum, qui sententias suas satis liberaliter ferre non recusarunt, si iis etiam fidem dare non abnuimus.  
§. 3. Ea jam breviter reponenda erunt; lísque viam monstrabit, Ignatii, & eorum, qui Christum Dominum in carne viderant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarpus, Ecclesiae Smyrnensis Episcopus, idemque Martyr.  
§. 4. Ille Epistolam ad Philippenses suam sic claudi voluit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scripsistis mihi & vos & Ignatius, ut si quis in Syriam proficiscatur, literas etiam à nobi● adportet, quod facturus sum, si tempus opportunum nactus fuero, aut ego, aut nuntius quem missurus sum, at legatione etiam pro vobis fungatur. Epistolas Ignatii ab ipso nobis missas, & alias quotquot habuimus apud nos, misimus vobis, sicuti praecepistis, quae quidem Epistolae huic subjiciuntur, ex quibus multum utilitatis accipere poteritis, continent enim fidem & perseverantiam, & aedificationem omnem ad Dominum nostrum pertinentem. Quibus ex fragmento Latino additur, Et de ipso Ignatio & de his, qui cum eo sunt, quod certius agnoveritis, significate. Quorum verborum meminit Photius in Biblioth. de Polycarpi Epistolâ verba faciens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicit etiam se misisse illis Epistolas Ignatii Theophori, & ab iis doceri petit, siquid de illo (Ignatio nempe ex urbe in insulam deportato) audiant. Ex quibus fragmenti, & Photii verbis patet, quo tempore illa Polycarpi Epistola scripta fuerit, ipso scilicet, quo Ignatius ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam festinabat, tempore.  
§. 5. Multa hîc à doctis viris disseruntur de verborum istorum particulâ unicá; Num legendum sit [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Ego utut Liti isti me immiscendi nulla necessitas incumbat, fateor tamen me non videre, quomodo, si 
* Eccl. Hist. l. 3. c. ●●.  Eusebii authoritate moveamur, de vulgari lectione [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] dubitari possit. Non solùm enim Eusebii Graecus codex sic legit, quo modo hîc ex Polycarpo descripsimus [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.] sed & apud eundem Eusebium haec itidem in eandem sententiam legimus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex quibus satis patet ex Eusebii sententiâ, Ignatium non solùm ad Smyrnensium Ecclesiam, cujus Episcopus erat Polycarpus, sed & ad ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polycarpum Epistolam scripsisse. Quod cum ipse Polycarpus aliis satis dilucidis, praeter ea de quibus lis est, verbis, affirmasset [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] & cum ea ipsa in sine Capitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. recitasset Eusebius, simúlque verba Sylloges Polycarpianae Philippensibus missae mentionem continentia addidisset, nullus mihi dubitandi locus superest, quin Eusebius Ignatium crediderit ad Polycarpum scripsisse, & hoc ex ipsis Polycarpi verbis desumpserit.  
§. 6. Verba Hieronymi [Ind egrediens scripsit ad Philadelphenses, & ad Smyrnenses, & proprie ad Polycarpum, commendans illi Antiochensem Ecclesiam, in quâ & de Evangelio posuit testimonium] sine dubio nihil contrafaciunt, nec ab Eusebio dissident, praesertim si, cum Isaaco Casaubono, ea, quae de illâ ad Polycarpum Epistolâ dicuntur, parenthesi inclusa legantur, ad hunc modum, ad Smyrnenses (& propriè ad Polycarpum, commendans illi Antiochensem Ecclesiam) in quâ, etc. Sic ut illud de Evangelio testimonium, ex eâ ad Smyrnenses, ubi solùm habetur, pretendum sit.  
§. 7. At sopitâ istâ, quae ad eam solam ad Polycarpum scriptam Epistolam pertinet, controversiâ, reliqua luce ipsâ clariora sunt, 1. Polycarpum, Epistolas Ignatii aliquammultas penes se habuisse, quas sibi communicandas rogaverant Philippenses, quásque Epistolae suae ad Philippenses missae subjungendas curavit Polycarpus.  
§. 8. 2 do. Hoc ipsum, vivo adhuc & valente, sed ad ultimum jam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actum festinante Ignatio, factum esse, nec igitur post Ignatii ex vivis excessum ei affictas Epistolas eas, quae à Polycarpo mittuntur.  
§. 9 3 tio. Ab his Epistolis legationis Ecclesiarum ad Antiochenos mittendae mentionem factam esse, juxta illud, quod in eâ ad Polycarpum, & ad Smyrnenses, & in aliis fere singulis hodie legimus.  
§. 10. 4 to. In Epistolis illis, multa quae ad fidem, & perserverantiam, i. e. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu veram Christi doctrinam, contra fraudes & terrores Gnosticorum tuendam, simulque omnem in Christo aedificationem plurimum profutura erant, comprehensa esse. Quae cum Epistolis his, quibus jam sub Polycarpianae Sylloges nomine utimur, optime▪ competant, non dubitamus, hoc Polycarpi testimonium appositissimè à nobis ad rem nostram adductum esse, Cui unico si fides adhibeatur, rem omnem confectam putabimus.  
§. 11. Istis proximo in loco, licèt ex abundanti, Irenaeus addi potest, quem (cum Polycarpum semen 
* Vid. Iren. Ep. ad Florin. apud Euseb. Eccl. Hist. l. 5. c. ●.  ipse puer vidisset) ab eo traditas Epistolas accepisse nemini mirum videbitur; Ille verò Ignatii dictis ex Epistolâ ad Romanos petitis sic praefatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vt quidam nostrorum dixit, qui propter testimonium Dei, Bestiis adjudicabatur, Frumentum, inquit▪ sum Dei, & per dentes ferarum molor, ut purus Dei panis inveniar. Ea ipsa quae jam in codicibus nostris habemus verba, quae igitur ex Epistolâ Sanctissimi Martyris, à Polycarpo Philippensibus traditâ legisse Irenaeum, & ab Irenaei saeculo ad nos incolumiter devenisse, nulla superest dubitandi causa.  
§. 12. Post Irenaeum statim Origenes sequitur, & ille sine dubio easdem agnovit; Videatur Hom. 6. in Lucam. Eleganter, inquit, in cujusdam Martyris Epistol● scriptum reperi (Ignatium dico Episcopum Antiochenum post Petrum secundum, qui in persecutione Romae pugnavit ad bestias) Principem saeculi hujus latuit virginitas Mariae, etc. Verba ex Epistolâ ad Ephesios deprompta, quae in codicibus nostris reperiuntur; & quae, contra hoc luculentum Antiquissimi Scriptoris testimonium, à D. Blondello suspecta, à nobis 
* C. 17.  prius producta & refutata sunt.  
§. 13. Post Origenem succedit Eusebius, at prolixior ille, 
Eccl. hist. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  quam ut hîc integrum apponi necessum sit. Pauca ex cumulo decerpi possunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Celebris ille Ignatius ad Smyrnam veniens, Epistolam Ephesiorum Ecclesiae scribit, de Pastore ipsorum Onesimo mentionem faciens. (Quod quidem non semel tantùm fieri in Epistolâ, quâ nunc utimur, videmus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aliam verò Ecclesiae in Magnesia, ubi rursus Episcopi Damae mentionem fecit, Trallensi item aliam, cujus g●bernatorem tum Polybium fuisse refert, Insuper & Romanorum Ecclesiae scribit, quam adhortatur, ut martyrium ipsius deprecari, aut exoptatissimâ eum coronâ fraudare nolit.  
§. 14. Hîc quatuor, quas habemus, Epistolae, ad Ephesios, ad Magnesianos, ad Trallenses, ad Romanos, totidem singulae Characteribus, tribus etiam Episcopis quibus tunc regebantur, dignoscendae memorantur, quas ad nos pervenisse ex his omnibus indiciis manifestum est.  
§. 15. Reliquas verò tres, quae Polycarpianae Sylloges septenarium numerum implent, sic proximo capite ab eodem Eusebio repositas videmus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deinde verò postquam Smyrnâ discessisset, à Troade per literas, Philadelphenses alloquitur, simúlque Smyrnensium Ecclesiam, particulariter autem Polycarpum Ecclesiae Smyrnensium Episcopum aut Praefectum, cui, cum virum Apostolicum eum esse probè nosset, gregem suum Antiochensem committit. Quae omnia quomodo his nostris, quas jam habemus, Epistolis aptissimè conveniant, satis jam antè dictum est.  
§. 16. Post Eusebium 
* De Synod. Arim. & Seleuc.  Athanasius Magnus suum etiam Ignatio nostro clypeum obtendit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ignatius post Apostolos Episcopus constitutus, scribens de Domino (i. e. Christo) sic dixit, Vnus est Medicus carnalis & spiritualis, (qui sc. & corporis & animae morbos sanabat) genitus & ingenitus. Verba itidem ex nostrâ ad Ephesios Epistolâ desumpta (ut & eadem pleniùs à Theodoreto prolata in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) quae nobiscum Athanasium sensisse monstrant, si tanti Patris authoritas apud nos infimos nepotes quicquam ponderis aut momenti habitura sit.  
§. 17. Non commemorabo 
* In Ign. encom.  Sancti Chrysostomi testimonium, encomiáque tanto Martyre non indigna, in quibus & illud post Athanasium de Ignatio dictum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Factum nempe eum, seu ordinatum ab Apostolis Episcopum. Quod & à Theodoreto comprobatum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit ille, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Dial. 1. Per dextram Petri Sacerdotii summi gratiam accepit.  
§. 18. Imò ex hoc unico Theodoreto innumera sunt, quae ad harum Epistolarum authoritatem confirmandam peti possent, qui ea ipsa verba, quae jam in codicibus nostris disertim reperiuntur, ex Epistolis Sanctissimi Martyris crebrò recitat; sic ex Epistolâ ad Ephesios praeter ea, quae ex Athanasio reposuimus, haec alia duo reperies, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deus noster Jesus Christus utero ferebatur à Mariâ secundum dispensationem Dei, ex●semine Davidis, ex Spiritu verò Sancto, qui & natus & baptizatus est, ut mortale nostrum purificaretur. Dein, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Singuli communiter omnes in gratia ex nomine convenite in unâ fide, & uno Jesu Christo.  
§. 19 Sic ex Epistolâ ad Trallianos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Obsurdescite, quando sine Jesu Christo quispiam vobis loquitur, qui ex genere David, qui ex Mariâ, qui verè natus est, qui bibit comedítque verè, persecutionem & crucifixionem passus est sub Pontio Pilato, mortuúsque est aspicientibus caelestibus, terrestribus, & subterraneis.  
§. 20. Sic ex Epistolâ ad Smyrnaeos, 
* In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ego enim & post resurrectionem eum in carne fuisse novi & credo. Ex eâdem etiam Epistolâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sic legendum puto, & sic suadet vetus Ignatii Latinus interpres, non, ut vulgò habetur apud Theodoretum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Nan post resurrectionem & comedit & compotavit cum iis, ut carnalis, licèt spiritualiter unitus Patri.  
§. 21. Sic ex eâdem, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Credentes verè in Dominum nostrum, qui est ex genere Davidis secundum ●arnem, filius Dei secundum divinitatem & potentiam, natus ex virgine, baptizatus ex Johanne, ut omnis justitia impleretur ab eo, vere sub Pontio Pilato, & Herode tetrarcha crucifixus pro nobis in carne. Sic & ex eádem Epistolâ, ibidem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed putarim) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quid enim mihi proderit, siquis me laudet, Dominum verò meum blasphemet, nec eum carniferum confiteatur? Qui verò hoc non affirmat, perfectè eum abnegavit, existens mortifer, (sic antiquus Latinus Ignatii interpres legit, non, ut Mortiferum) aut ipse mortuum ferens. Sic denique ex eâdem ad Smyrnenses idem Theodoretus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Si enim apparenter tantùm (vel secundum videri) haec à Domino facta sunt, etiam & ego apparenter tantùm vinctus sum; Quare ergo ego me morti tradidi, ad ignem, ad ensem, ad feras? at qui propè ensem est, propè Deum est, solum in nomine Jesu Christi, ut cum eo compatiar, omnia suffero, ipso me confortante, qui perfectus homo est, quem quidam ignorantes negant. Et de Theodoreti testimoniis adeò copiosè Ignatio nostro suffragium serentibus, haec dicta sunto.  
§. 22. Inter Latinos, 
* Catal. Eccles. Scrip.  Hieronymus in omnibus fere cum Eusebio concordat, Ignatius, inquit, Antiochenae Ecclesiae tertius post Petrum Apostolum Episcopus, etc. Romam vinctus mittitur. Cúmque navigans Smyrnam venisset, scripsit unam Epistolam ad Ephesios, alteram ad Magnesian●s, 3 tiam ad Trallianos, quartam ad Romanos, & inde egrediens scripsit ad Philadelphenos, & ad Smyrnaeos (& propriè (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Eusebius, particulariter) ad Polycarpum, commendans illi Antiochensem Ecclesiam.) In qua (ad Smyrnenses sc.) & de Evangelio quod nuper à me translatum est, super personâ Christi ponit testimonium. Sic ad Helvidium c. 9 Nunquid non possum tibi totam veterum scriptorum seriem commovere, Ignatium, Polycarpum, Irenaeum, Justinum Martyrem, multósque alios Apostolicos & eloquentes viros, qui adversus Ebionem, & Theodotum Byzantinum, & Valentinum plena sapientiae volumina conscripserunt, quae si legiss●s aliquando, plus saperes.  
§. 23. Ubi non necesse est ut Ignatius adversus Valentinum, aut Theodotum Coriarium Byzantinum (Ignatio posteriores) volumina nova scripsisse dicatur, cum alii ab Hieronymo nomina●i Apostolici, & eloquentes viri isti opellae suffecerint; sed tantùm ut Ignatii in Epistolis contra Ebionem & Gnosticos scripta, Helvidio jam rectè opponi possent (cujus generis in his ipsis Epistolis satis ampla seges nobis relicta est) pari modo, quo quae Irenaeus contra Valentinum, & alius quilibet contra Theodotum scripserant, ad hanc etiam materiam accommodari potuisse Hieronymus putabat. Omnia itidem clarissima, si Hieronymus ipse (cui tantum tribui D. Blondellus voluit, ut ad normam ejus omnia de Episcopatu, Patrum dicta exigenda & interpretanda censeret) nunc etiam, quando contra D. Blondelli sententiam satis liberè pronunciaverit, audiendus sit.  
§. 24. His tam antiquis & magnis nominibus, supervacaneum erit universam turbam adjicere, Socratem, Evagrium, alios innumeros. Qui istis quos recensuimus, non movetur, frustra futurus sum, si illi cumulum augendo, fidem etiam me aucturum speravero.  
§. 25. Quas ab ipsius Ignatii manu se recepisse affirmat Polycarpus, eas se Philippensibus tradidisse ait. Quae sic tradebantur (ídque non ut in Archivis reponerentur, sed ut cum utilitate publica in Ecel●sia legerentur) eaedem sine dubio Irenaeo patebant, nec est quod tam brevi, inter Irenaeum puer●m, Polycarpi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Irenaeum jam Seniorem & Episcopum sactum, intervallo, Ignatium genuinum ereptum esse, & supponi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metuamus. Ab Irenaeo verò ad Originem levis & facilis transitus fuit, & sic ab Origene ad Eusebium (praesertim cum ille testimonia integra ab ipso Polycarpo & Irenaeo desumeret) ut & ab Eusebio ad Athanasium, Hieronymum, & Theodoretum, quibus singulis Ignatium nostrum approbatum esse fusiùs ostendimus.  
§. 26. Nec cuivis unquam inter antiquos scriptores authoritas sua constabit, si quae tantâ veterum omnium (dissentiente nemine) concordiâ, & harmoniâ stabilita & firmata est, & in Ecclesiâ Christi omni honore & reverentiá accepta, post tot demum saecula, ex singulari D. Blondelli arbitrio, nullis aut exigentibus, aut suadentibus rationum momentis, statim unico QUID TUM? exauctoranda, aut rejicienda sit.   

CAP. XXV.  
Testimonia Ignatii de Episcopis, Presbyteris & Diaconis. Ex Epistolâ ad Smyrnenses, ad Polycarpum, ad Ephesios, ad Magnesios, (Ephesii de Smyrnâ) ad Philadelphicos, ad Trallesios.  
§. 1. POst has praeclaro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomini depulsas invidiae tenebras, & Epistolarum, saltem septem à Polycarpo collectarum, authoritatem, hác nostrá qualicunque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vindicatam, sic ut Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idoneus censeri possit, qui de doctriná sui saeculi & Ecclesiae praxi consulatur, nemini, uti spero, importunum aut inconsul●um videbitur, si ipsa tandem Martyris hujus testimonia, quibus causae nostrae contra Presbyteranam paritatem satis prolixe suffragatus sit, proferenda cens●amus.  
§. 2. Primò igitur in Epistolâ ad 
* Edit. Voss. p. 6.  Smyrnenses sic praecipit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnes Episcopum sequimini, ut Patrem Jesus Christus, Presbyterium verò ut Apostolos. Diaconos revereamini ut mandatum Dei. Nemo sine Episcopo aliquid eorum quae ad Ecclesiam pertinent, faciat. Ea demum firma Eucharistia existimetur, quae aut fit ab Episcopo, aut sub ●o, cui ille permiserit. Vbi apparet Episcopus, ibi multitudo sit, sicut ubicunque Christus, ibi Ecclesia Catholica est. Sine Episcopo non licet baptizare aut agapen facere, sed quod ille approbaverit, id demum Deo acceptum est, ita ut tutum & firmum sit, quicquid agitur. Rectum est ut Deus & Episcopus cognoscatur. Qui Episcopum honorat à Deo honoratus est. Qui inconsulto Episcopo quicquam facit, Diabolo servit.  
§. 3. Secundò. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 
P. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saluto Deodignum Episcopum, Deo-decentissimum Presbyterium, & conservos meos Diaconos.  
§. 4. Epistola ●d Polycarpum primò sic inscribitur, 
P. 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ignatius, qui & Theophorus, Polycarpo Smyrnensis Ecclesiae Episcopo.  
§. 5. Secundo. 
P. 12.  Polycarpum sic alloquitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Post Dominum, tu viduarum curator esto. Nihil sine sententiâ tuâ fiat.  
§. 6. Tertiò. 
P. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Siquis se plus Episcopo scire putet, corruptus est. Decet autem, & ducentes uxores, & quae ducuntur, ex sententiâ (aut non sine sententiâ) Episcopi unionem facere.  
§. 7. Quartò. 
P. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopo attendite, ut & vobis Deus attendat. Ego animam meam libenter eorum loco substitui cuperem, (quod Anglicè optimè dicimus, My soul for theirs,) qui Episcopo, Presbyteris, Diaconis obsequuntur.  
§. 8. Quintò. Episcopos, Presbyteros, Diaconos simul alloquens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Collaborate adinvicem, ut Dei oeconomi, aut dispensatores, (sic Episcopos) ut assessores, (sic Presbyteros) & ministri, (sic Diaconos nuncupat.)  
§. 9 In Epistolâ ad Ephesios, primò Onesimi eorum Episcopi mentione factâ, iis gratulatur, 
P. 17.  quòd Deus ipsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, talem Episcopum possidere concesserit.  
§. 10. Secundò. De Burrho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diacono ipsorum secundum Deum, verba faciens, 
P. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praecor ut permaneat ille▪ ad honorem vestrum, & Episcopi.  
§. 11. Tertiò. Omnes monet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
P. 18.  Vt Episcopo, & Presbyterio obsequentes, in omnibus sanctificentur.  
§. 12. Quartò. 
P. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sic legendum monet & prior commatis pars, & vetus Latinus Interpres, non, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jesus Christus Patris ipsius sententia est (ab ipso quippe missus, & diplomate ejus munitus, ut nobis mentem Patris revelaret) ut & Episcopi per terrae fines (universum puta orbem) constituti, Jesus Christi sententia sunt.  
§. 13. Quintò. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Decet vos concurrere sententiae Episcopi, quod & facitis, Presbyterium enim vestrum honorabile sic Episcopo harmonicè concinnatum est, ut chordae citharae.  
§. 14. Sextò. Postquam asseruisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, privari eum pane Dei, 
P. 20.  quisquis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intra altare non fuerit: Quis sit ille, statim interpretatur, nempe qui cum Episcopo & Ecclesiâ preces fundit. Ex quo concludit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, curemus igitur diligentiùs, ne Episcopo resistamus, ut Deo subjecti simus.  
§. 15. Septimò. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quantò magis quisquam Episcopum tacentem videt, tanto magis eum revereatur. Omnem enim quem Paterfamilias in domus suae administrationem mittit, nos ita recipere decet, ut ipsum qui eum misit. Unde patet Episcopum Christi oeconomum, clavibus quippe munitum, sicut ipsum Dominum, recipiendum esse.  
§. 16. Octauò. Eos iterum monet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
P. 29.  Episcopo & Presbyterio ment indivisâ obediendum esse.  
§. 17. In Epistolâ ad Magnesios, statim ab initio, rem sic aggreditur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cum ego dignitatem istam adeptus essem, ut viderem vos per Damam Deo-dignum Episcopum vestrum, & dignos Presbyteros Bassum & Apollonium, & diaconum conservum meum Sotionem, Quo ego fruar (optimè scilicet illi ominatus) quod Episcopo ut gratiae Dei (dono à Deo Ecclesiae indulto) obtemperet, & Presbyterio, ut legi Jesu Christi.  
§. 18. Secundò, eos statim monendos duxit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (legunt alii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (potius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sed & vos decet non (aut familiariter nimium uti, aut abuti, aut) contemnere aetatem Episcopi, sed secundum potestatem Dei Patris (authoritatem nempe ei à Deo traditam) omnem reverentiam ei tribuere (sicut & sanctos Presbyteros facere novi) non praeoccupato animo respicientes ad juvenilem ordinationem (vel, non respicientes ad juventutem ejus apparentem) sed ceden●● ipsi, ut in Deo prudentes decet, nec tam ipsi, quam Deo Patri Jesu Christi omnium Episcopo. Ad honorem igitur illius qui sic voluit (Dei nempe jubentis) decet vos sine omni hypocrisi obedire, quoniam non hunc visibilem Episcopum decipit quisquam, sed invisibilem fallere molitur.  

P. 32.  §. 19 Tertiò. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Decet igitur non solùm nuncupari, sed & esse Christianos, sicut quidam Episcopum quidem nuncupant (seu verbis agnoscunt) sine eo tamen omnia faciunt. Hi quidem mihi bonâ conscientiâ praediti non videntur, cum stabiliter secundum praeceptum non congregentur, i. e. cum conventus eorum omnes non sint firmi & rati, cum non fiant ex arbitrio Episcopi, juxta illud quod à Christo institutum est.  

P. 33.  §. 20. Quartò, sic monens pergit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In concordia Dei studete omnia facere, Episcopo in locum Dei praesidente, & Presbyteris in socum Senatu● Apostolorum, & Diaconis ministrationem Jesu Christi sibi concreditam habentibus.  
§. 21. Quintò, post paucula, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vniamini Episcopo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sicut igitur Dominus sine Patre nihil fecit nec per se, nec per Apostolos, cum illis unitus esset, sic nec vos sine Episcopo & Presbyteris quicquam facite. Nec operam detis, ut aliquid vobis seorsim rationabile videatur, sed in unum convenientibus sit oratio una, etc.  

P. 37.  §. 22. Sextò▪ (post mentionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopi vestri dignissimi, & dignè complexae spiritualis corona Presbyterii vestri, & Diaconorum qui sunt secundum Deum) iterum praecipit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Subjicimini Episcopo & vobis invicem (i. e. Diaconi Presbyteris, & alii inferiores superioribus omnibus) ut Jesus Christus Patri secundum carnem, & Apostoli Christo, & Patri, & Spiritui, ut sit unio, etc.  

P. 38.  §. 23. Septimò, Denique, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salutant vos Ephesii de Smyrnâ, two sunt quos Smyrnensium simul ac Ephesiorum Ecclesia cum eo miserant; talis Burrhus p. 9 quem, inquit, Smyrnenses cum eo miserant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Burrhus verò iste Diaconus Ephesiorum, p. 18.) unâ cum Polycarpo Episcopo Smyrnensium.  
§. 24. In Epistilâ ad Philadelphenses, haec primò ipsi inscriptioni inserta sunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Se illos salutare in sanguine Jesu Christi, praesertim si in uno sint cum Episcopo & Presbyteris, qui cum eo sunt, & Diaconis per sententiam Jesu Christi designatis.  

P. 41.  §. 25. Secundò, in Epistolae initio, Episcopi ipsorum mentione factâ, pergit sic pronuntiare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quotquot Dei & Christi sunt, two sunt cum Episcopo.  

P. 41.  §. 26. Tertiô, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vnum Altarium sicut unus Episcopus, simul cum Presbyterio & Diaconis, ut quicquid s●citis, secundum Deum faciatis.  

P. 43.  §. 27. Quartò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopo attendite, & Presbyterio, & Diaconis.  
§. 28. Et statim quintò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spiritus verò praedicavit, dicens haec, Sine Episcopo nihil facite.  
§. 29. Sextò, de Haereticorum & seductorum poenitentiâ loquens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnibus poenitentibus ignoscit Dominus, si per poenitentiam revertantur ad unitatem Dei, & senatum Episcopi.  

P. 45.  §. 30. Septimò, de Legatis Ecclesiarum, ad pacem Antiochenae Ecclesiae redditam congratulandam missis, institutâ oratione, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Propinquae Ecclesiae aliae Episcopos, aliae Presbyteros & Diaconos miserunt.  
§. 31. In Epistolâ ad Trallesios reperitur primò, Episcopi ipsorum nomen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Polybius Episcopus vester, 
* P. 48.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cujus ipsa compositio, reddit vetus interpres, potius ipse habitus, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 11.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, magna disciplinatio est.)  
§. 32. Secundò, inter ea, quibus se Dei imitatores monstrant, illud memorat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum Episcopo subjecti estis, ut Jesu Christo.  

P. 48.  §. 33. Tertiò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Necessarium est, sine Episcopo nihil vos facere, sed ei subjici, & Presbyterio, ut Apostolis Jesus Christi.  
§. 34. Quartò de Diaconis ait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oportet verò Diaconos omnimodo omnibus placere, non enim ciborum aut potuum administratores sunt, sed ministri Ecclesiae Christi.  
§. 35. Quintò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (non, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in●erenda sunt ex veteri Latino Interprete, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnes revereantur Diaconos ut Jesus Christi (ministros,) ut & Episcopum ut Jesum Christum Patris filium (ni, cum aliis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imaginem, legere malueris) existentem, Presbyteros ut Synedrium Dei, & ut conjunctionem Apostolorum, sine his Ecclesiâ non vocatur.  

P. 50.  §. 36. Sextò, A seductorum venenis eos sibi cavere monens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hoc erit, si non inflemini, nec à Deo, à Jesu Christo, & ab Episcopo, & ordinationibus Apostolorum separabiles sitis. Qui intra altarium est, purus est, i. e. qui sine Episcopo & Presbyterio & Diacono quicquam facit, hic purus non est conscientiâ.  

P. 53.  §. 37. Septimò, cum eos ad perseverandum in concordiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hortatus esset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Decet vo● singulos, prae●●puè & Presbyteros, refocillare Episcopum ad honorem Patris Jesu Christi, & Apostolorum.  
§. 38. Octauò, Denique, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Valete in Jesus Christo, subjecti Episcopo ut Dei mandato, similiter & Presbyterio.  
§. 39 In Epistolâ ad Romanos de Episcopis, aut Presbyteris nihil occurrit (ni id fortassis ad hanc rem pertineat, quod in inscriptione Ecclesia ista definiatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesia quae praesidet in loco regionis Romanorum) nec cuivis certè auctiori testimoniorum cumulo opus est, ut de Apostolicâ praxi, aut primitivo Episcoporum statu sententia feratur.   

CAP. XXVI.  
Doctrinae Ignatii de Episcopis, Presbytetis, & Diaconis Capita sex.  
§. 1. EX his testimoniis satis patet, hanc Ignatii sententiam fuisse. Primò scilicet, Episcopum singularem, Presbyterium (seu Presbyterorum senatum) & Diaconos, tres distinctos in Ecclesiâ gradus aut Ordines fuisse. Videatur ad Smyrnenses primum, 2 dum, ad Polycarpum primum, 2 dum, 3 tium, 4 tum, 5 tum, ad Ephesios primum, 2 dum, 3 tium, 5 tum, 6 tum, 7 um, 8 um, ad Magnesios primum, 2 dum, 3 tium, 4 tum, 5 tum, 6 tum, 7 um, ad Philadelphicos primum, 2 dum, 3 tium, 6 tum, ad Trallesios primum, 3 tium, 5 tum, 6 tum, 7 um, & 8 um testimonium.  
§. 2. Secundò, Episcopos hos singulares per omnes mundi plagas, ubicunque Christiana fides viguit, Christo praecipiente, institutos esse; Videatur ad Ephesios quartum testimonium.  
§. 3. Tertiò, Episcopis singularibus honorem, & subjectionem, seu obedientiam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab omnibus in Ecclesiâ consistentibus, etiam à Presbyteriis debitam esse, pari modo, quo aut Deo Patri à Christo, aut Christo ab Apostolis, aut Apostolis à reliquis praestabatur; Videatur ad Smyrnenses primum, ad Polycarpum quartum, ad Ephesios tertium, 4 um, 5 um, 6 um, 7 um, 8 um, ad Magnesios primum, 2 um, 4 um, 6 um, ad Philadelphicos quartum, ad Trallesios secundum, 5 um, & octavum testimonium.  
§. 4. Quartò, Vnionem cum Episcopo adeò ab omnibus Ecclesiae membris servandam fuisse, ut quisquis ab Episcopo divelleretur, ab Ecclesiâ ipsâ abscissus censendus esset; Videatur ad Ephesios sextum, ad Magnesios quartum, 5 um, 6 um, ad Philadelphicos, primum, 2 um, 3 um, 6 um, ad Trallesios quintum & sextum testimonium.  
§. 5. Quintò, Sine licentiâ Episcopi nihil uspiam in Ecclesiâ fieri oportuisse; Videatur ad Smyrnenses primum, ad Polycarpum secundum, 3 um, ad Magnesios tertium, 4 um, 5 um, ad Philadelphenses quintum, ad Trallesios tertium & sextum testimonium.  
§. 6. Sextò, Post Episcopum, Presbyteris etiam & Diaconis honorem & obedientiam debitam esse; Videatur ad Smyrnenses primum, 2 um, ad Polycarpum quartum, ad Ephesios tertium, 8 um, ad Magnesios primum, 4 um, 5 um, ad Philadelphicos quartum, ad Trallesios tertium, 5 um, 6 um, & octavum testimonium.   

CAP. XXVII.  
Hieronymi testimonia à Presbyteranis producta. Comparatio Ignatii cum Hieronymo, respectu saeculorum, quibus vixerunt.  
§. 1. HIS omnibus testimoniis ex Sancto Ignatio, Apostolico Episcopo, & Martyre sic productis, Postulat instituti nostri ratio, ut ex alterâ parte, Sancti Hieronymi Presbyteri à D. Blondello congesta loca, seu, ut ille ovans loquitur, de primitiva Episcopi & Presbyteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu veriùs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assertio ejus plenissima, suas jam vices obeant, ut ex-hâc quâcunque comparatione, res omnis aestimetur.  
§. 2. In commentario in Epistolam ad Titum Anno 387. edito, sic Hieronymus praefatur, Audiant Episcopi qui habent constituendi per urbes singulas Presbyteros potestatem, sub quali lege Ecclesiasticae constitutionis ordo teneatur; nec putent Apostoli verba esse sed Christi, qui ad discipulos ait, Qui vos spernit, me spernit, Qui autem me spernit, spernit eum qui me misit, Sic & qui vos audit me audit, & qui me audit, audit eum qui me misit; Ex quo manifestum est, eos, qui Apostoli lege contemptâ, Ecclesiasticum gradum non merito voluerint alicui deferre, sed gratiâ, contra Christum facere; qui qualis in Ecclesiâ Presbyter constituendus sit, per Apostolum suum in sequentibus executus est.  
§. 3. Mox secundò addit, Diligenter Apostoli verba attendamus, dicentis, Ut constituas per civitates Presbyteros, sicut ego tibi disposui, Qui qualis Presbyter debeat ordinari in consequentibus disserens, hoc ait, Siquis est sine crimine, unius uxoris vir etc. postea intulit, Oportet enim Episcopum sine crimine esse, tanquam Dei dispensatorem; Idem est ergo Presbyter, qui & Episcopus; & antequam Diaboli instinctu, studia in religione fierent, & diceretur in populis, Ego sum Pauli, ego Apollo, ego autem Cephae, communi presbyterorum consilio Ecclesiae gubernabantur. Postquam verò unusquisque eos quos baptizaverat, suos putavit esse, non Christi, in toto orbe decretum est, ut unus de Presbyteris electus superponeretur caeteris, ad quem omnis Ecclesiae cura pertineret, & schismatum semina tollerentur. Putet aliquis non scripturarum, sed nostram esse sententiam, Episcopum & Presbyterum unum esse, & aliud aetatis, aliud esse nomen officii, relegat Apostoli ad Philippenses verba, dicentis, Paulus & Timotheus servi Jesu Christi, omnibus sanctis in Christo Jesus, qui sunt Philippis cum Episcopis & Diaconis, gratia vobis & pax, & reliqua. Philippi una est urbs Macedoniae, & certè in unâ civitate plures (ut nuncupantur) Episcopi esse non poterant; Sed quia eosdem Episcopos ill● tempore, quos & Presbyteros appellarent, propterea indifferenter de Episcopis quasi de Presbyteris est locutus. Adhuc hoc alicui videtur ambiguum, nisi altero testimonio comprobetur. In Actibus Apostolorum scriptum est, quod cum venisset Apostolus Miletum, miserit Ephesum, & vocaverit presbyteros Ecclesiae ejusdem, quibus postea inter caetera sit locutus, Attendite vobis & omni gregi, in quo vos Spiritus sanctus posuit Episcopos, pascere Ecclesiam Domini, quam acquisivit per sanguinem suum. Et hoc diligentiùs observate, quomodo unius civitatis Ephesi presbyteros vocans, postea eosdem Episcopos dixerit. Si quis vult recipere eam Epistolam, quae sub nomine Pauli ad Hebraeos scripta est, & ibi inter plures aequaliter Ecclesiae cura dividitur, siquidem ad plebem scribit, Parete principibus vestris & subjecti estote; ipsi enim sunt qui vigilant pro animabus vestris, quasi rationem reddentes, ne suspirantes hoc faciant, siquidem hoc inutile vobis est. Et Petrus, qui ex fidei firmitate nomen accepit, in Epistolâ suâ loquitur dicens, Presbyteros ergo in vobis obsecro, compresbyter & testis Christi passionum, qui & ejus gloriae, quae in futuro revelanda est, socius sum: pascite eum qui in vobis est, gregem Domini, non quasi cum necessitate, sed voluntarie. Haec propterea, ut ostenderemus, apud veteres eosdem fuisse Presbyteros, quos & Episcopos, paulatim verò (ut dissensionum plantaria evellerentur) ad unum omnem sollicitudinem esse delatam. Sicut ergo Presbyteri sciunt se ex Ecclesiae consuetudine, ei qui sibi praepositus fuerit, esse subjectos, ita Episcopi noverint se magis consuetudine, quam Dispositionis Dominicae veritate Presbyteris esse majores, & in common debere Ecclesiam regere, imitantes Moysen, qui cum haberet solus praeesse populo Israël, septuaginta elegit, cum quibus populum judicaret. Videamus igitur qualis Presbyter sive Episcopus Ordinandus sit.  
§. 4. Tertiò. In Epistolâ ad Oceanum Presbyterum. In utraque Epistolâ [1 Tim. 3. & Tit. 1.] sieve Episcopi, sive Presbyteri (quanquam apud veteres iidem Episcopi atque Presbyteri fuerint) quia illud nomen dignitatis est, hoc aetatis, jubentur Monogami in Clerum eligi.  
§. 5. Quartò. In Epistolâ ad Evagrium sic dicit, Legimus in Isaiâ, Fatuus satua loquetur. Audio quendam in tantam erupisse vecordiam, ut Diaconos Presbyteris, i. e. Episcopis anteferret. Nam cum Apostolus perspicue doceat, eosdem esse Presbyteros quos & Episcopos, quis patiatur Mensarum & viduarum minister ut supra eos se tumidus efferret, ad quorum preces Christi corpus sanguísque conficitur? Quaeris authoritatem? audi testimonium, Paulus & Timotheus servi Christi Jesu omnibus sanctis in Christo Jesus, qui sunt Philippis, cum Episcopis & Diaconis. Vis & aliud exemplum? In Actibus Apostolorum, ad unius Ecclesiae sacerdotes ita Paulus loquitur, Attendite vobis, & cuncto gregi, in quo vos Spiritus sanctus posuit Episcopos, ut regeretis Ecclesiam Domini, quam acquisivit sanguine suo. Ac ne quis contentiose in unâ Ecclesiâ plures Episcopos fuisse contendat, audi & aliud testimonium, in quo manifestissimè comprobatur eundum esse Episcopum atque Presbyterum, Propter hoc reliqui te Cretae, ut ea quae deerant corrigeres, & constitueres, Presbyteros per Civitates, sicut & ego tibi mandavi. Siquis est sine crimine, unius uxoris vir, filios habens fideles, non in accusatione luxuriae, aut non subditos, Oportet enim Episcopum sine crimine esse, quasi Dei Dispensatorem. Et ad Timotheum, Noli negligere gratiam, quae in te est, quae tibi data est, prophetiae, per impositionem manuum Presbyterii. Sed & Petrus in Prima Epist. Presbyteros, inquit, in vobis precor compresbyter, & testis passionum Christi, & futurae gloriae, quae revela●da est, particeps, regere gregem Christi, & inspicere, non ex necessitate, sed voluntariè juxta Deum; quod quidem graecè significantiùs dicitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Superintendentes, unde & nomen Episcopi tractum est. Parva tibi videntur tantorum virorum testimonia? Clangat tuba Evangelica, filius tonitrui, quem Jesus amavit plurimùm, qui de pectore Salvatoris doctrinarum fluenta potavit. Presbyter Electae Dominae & filiis ejus, quos ego diligo in veritate; & in aliâ Epistolâ, Presbyter Gaio charissimo, quem ego diligo in veritate. Quod autem postea unus electus est, qui caeteris praeponeretur, in schismatis remedium factum est, ne unusquisque ad se trahens Christi Ecclesiam rumperet, Nam & Alexandria à Marco Evangelistâ usque ad Heraclam & Dionysium Episcopos, Presbyteri semper unum ex se electum, in excelsiori gradu collocatum, Episcopum nominabant; quomodo si exercitus imperatorem faciat, aut Diaconi eligant de se quem industrium noverint, & Archidiaconum vocent. Quid enim facit exceptâ ordinatione Episcopus, quod Presbyter non facit? Nec altera Romanae urbis Ecclesia, altera totius orbis aestimanda est. Et Gallia, & Britannia, & Africa, & Persis, & Oriens, & India, & omnes barbarae nationes unum Christum adorant, unam observant regulam veritatis. Si auctoritas quaeratur, Orbis major est urbe, ubicunque fuerit Episcopus, sive Romae, sive Eugubii, sive Constantinopoli, sive Rhegii, sive Alexandria, sive Tanis, ejusdem meriti, ejusdem & Sacerdotii, potentia divitiarum, & paupertatis humilitas, vel sublimiorem, vel inferiorem Episcopum non facit, caeterum omnes Apostolorum successores sunt, etc.  
§. 6. Quintò, Ibidem post lineas quatuordecem. Presbyter & Episcopus aliud aetatis, aliud dignitatis est nomen; unde & ad Titum & ad Timotheum de ordinatione Episcopi & Diaconi dicitur, de Presbyteris omnino reticetur; quia in Episcopo & Presbyter continetur. Qui provehitur, à minori ad majus provehitur. Aut igitur ex Presbytero ordinetur Diaconus, ut Presbyter minor Diacono comprobetur, in quem crescat ex parvo; aut si ex Diacono ordinatur Presbyter, noverit se lucris minorem, Sacerdotio esse majorem. Et ut sciamus traditiones Apostolicas sumptas de veteri Testamento, Quod Aaron & filii ejus atque Levitae in templo suerunt, hoc sibi Episcopi & Presbyteri atque Diaconi vendicent in Ecclesiâ.  
§. 7. Ista igitur ex utrâque parte sic proposita suffragia aut testimonia, reliquum est, ut ad aequos nunc arbitros & censores deducantur, & ex iis comparatione rectè institutâ, controversia omnis definiatur.  
§. 8. Et inprimis, si istis suppetiis opus sit, ipsa testium (satis quidem dissitorum) quibus vixere, saecula (quae certè cordato cuivis in ferendis de Apostolicâ aut primitiuâ praxi testimoniis, ●tramque paginam implere digna censebuntur) conferri possunt. Et sic Ignatius, licet affirmante 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. T. 1. p. 503.  Chrysostomo, Christum post resurrectionem non viderit, ab 
† Catal. Script.  Hieronymo tamen (qui [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in Epistolâ ad Smyrnenses, non ita rectè reddidit, Illum vidi) vidisse affirmatur; & sine dubio eo saeculo vixit, quo Christus cum Apostolis terras visebat, & sub Trajano, Martyrio defunctus, Joannis Apostoli, eodem etiam imperante, denati, coaetaneus, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicendus erit: Cum Sanctus, Hieronymus post tres aut quatuor Centurias, non ante Annum Christi 342. natus, ante annum 420. fatente D. Blondello, denatus, longè subsidat, nec ex isto aevorum interstitio aut distantiâ (quibuscunque eum perspicillis illis usum putabimus) clariorem rerum gestarum repraesentationem, aut, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superaret, cognitiònem obtinuisse putandus sit.   

CAP. XXVIII.  
Ex Hieronymi testimoniis superioritas Episcoporum satis comprobata. Inter traditiones Apostolicas ab eo numerata. Quid in hac re Blondellus, Walo, Capellus.  
§. 1. SEcundò, de his ipsis Hieronymi testimoniis sic inter se collatis, ut omnis in iis (quam sedulò caveri voluit D. Blondellus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evitetur, Illud necessariò affirmandum erit, Superioritatem Episcoporum super Presbyteros inter Apostolicas traditiones ab Hieronymo numerari. Verba clarissima sunt in quinto vel ultimo testimonio ex Epistolâ ad Evagrium producto, [Vt sciamus traditiones Apostolicas sumptas de veteri Testamento, Quod Aaron & filii ejus atque Levitae in Templo fuerunt, hoc sibi Episcopi, Presbyteri, & Diaconi vendicent in Ecclesiâ] Scimus omnes Aaronem singularem & summum Pontificem fuisse, filiis ejus non summum, sed inferioris gradus Sacerdotium competiisse; idemque, Hieronymo judice, inter Episcopum & Presbyteros in Ecclesiâ Christianâ, quod sub veteri Testamento inter Aaronem & filios, discrimen positum esse, idque sic ipsis Apostolis tradentibus. Nihil manifestius dici potuit. Ideóque, si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronymi testimonia censenda non sunt, pro certo statuendum est, nihil ad asserendam sub Apostolorum aevo, aut ex Apostolorum instituto, Episcopi & Presbyterorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Hieronymo in aliis testimoniis dictum esse.  
§. 2. Quid ad hoc responderi possit, aut quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artificio deliniri aut deludi tam diserta affirmatio, fateor ego me divinando assequi non posse, sed è contra ex iis, quae D. Blondellus, quae Walo, quae Ludovicus Capellus hâc in re praestiterunt, mihi persuasissimum esse, Nihil uspiam contra tam apertam lucem obtendi posse.  
§. 3. D. Blondellum satis novimus, Hieronymi verba & sententiam, suis, quatenus fieri potuit, observationibus elucidanda, & ad Presbyteranorum causam stabiliendam accommodanda diligenter cuirass: Quid verò ille, cum ad hanc extremam Epistolae Hieronymianae partem divenerit? Consulantur ipsius verba in fine primae sectionis: Extremam, inquit, Hieronymianae Epistolae partem, 
Apol. p. 8.  in quâ de minoris ad majus provectione, Apostolicis traditionibus, Aaronis, filiorum, & Levitarum disparitate agitur, suo, Deo dante, loco elucidabimus. Ego, nequid dissimulem, qui D. Blondellum Apologiam pro Divo Hieronymo scripsisse meminerim, & ne quid in testimoniis ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imprudentibus videretur, 
P. 1.  sibi prospiciendum suscepisse, simúlque mecum statuerim, hoc de Apostolicis traditionibus, & Aaronis, & filiorum (& Exinde Episcopi & Presbyterorum) disparitate testimonium, cum reliquorum Hieronymi locorum interpretatione Blondellianâ componi aut conciliari aegrè potuisse, non alium opportuniorem, magísve proprium, aut suum hanc periodum elucidandi locum existimavi, quam hunc ipsum, quo se nihil hâc de re dicturum profitetur. At quis demum erit iste suus locus, quo oculos & expectationem nostros satiandos polliceremur? In margine illud nos latere noluit, Infrà, inquit, Sect. 6. At, ne lectorem diutius moremur, Integra Apologia (volumen certè non exiguum) tribus Sectionibus absolvitur, nec (in quantum aut ex propositâ methodo, aut ipsius libri conclusione ariolari possumus) ulla jam nobis spes superest, ad quartam, multominus ad sextam sectionem concinnandam D. Blondello animum subesse.  
§. 4. Quid verò ante eum Walo, cum in hunc Hieronymi locum & ille impingeret? De his, inquit, plura & meliora expectamus à Salmasio, ut ea explicasse dicitur in suo de Ecclesiastico ordine tractatu. Expectamus etiam & nos novennio jam integro, nec adhuc nobis certò constat, ad quas demum, si non ad Graecas Calendas, ea nobis explicanda sunt.  
§. 7. Prudentiùs itaque & consultiùs tandem Lud. Capellus, qui cum sententiam ex Blondello & Salmasio Hieronymianam describeret, ipsiúsque Hieronymi verba apponeret, hanc tamen unicam periodum omittendam putavit.   

CAP. XXIX.  
Quindecem alia Hieronymi pro superioritate Episcoporum temporibus Apostolorum Testimonia. Walonis ipsius confessio. Commoda Hieronymi interpretatio. Ecclesiae constitutio. Dominica dispositio, 1 Cor. 2.12. Pauli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostolorum primus regendae Ecclesiae modus. Commune Presbyterorum concilium. Salmasii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Identitos tantùm nominalis ab Hieronymo adserta. S. Marci aevo Episcopi nomine & re ab Hieronymo agniti. Summa comparationis inter Ignatium & Hieronymum.  
§. 1. TErtiò igitur (ut nos (licet Apologiam pro Hieronymo novam non instituimus, tamen) ad eum cum seipso aliisque post Ignatium nostrum Patribus conciliandum, quam commitendum paratiores nos praebeamus, nec tanti Patris inconstantiam vellicare, sed sententiam vindicare & defendere aggrediamur) Alia etiam apud Divum Hieronymum non pauca notanda erunt, quae cum hoc ejus testimonio composita pulcherrimè consentiant, & ad sententiam ejus genuinam investigandam, & enodandam conducere inprimis putanda sunt.  
§. 2. Ad Nepotianum Ep. 2. sic ait. Esto subjectus Pontifici tuo, & quasi animae parentem suscipe; Quod Aaron & filios ejus, hoc Episcopum & Presbyteros esse noverimus.  
§. 3. Secundò. In Ep. 54. hoc inter Catholicos & Montanistas discrimen ponit; Apud nos, Apostolorum locum Episcopi tenent (Episcopi sine dubio Quales ipsius aevo in Ecclesiâ ubique fuerunt, quorum & Presbyterorum nulla tunc fuit (vel Cl. Salmasio, & D. Blondello fatentibus) aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) apud eos Episcopus tertius est.  
§. 4. Tertiò. De Script. Eccl. Jacobus ab Apostolis statim post ascensionem Domini (i. e. longo ante Corinthiacum schisma intervallo.) Hierosolymorum Episcopus ordinatus, suscepit Ecclesiam Hierosolymae. (Quid verò est suscipere Ecclesiam? Idem planè quod regere, ut apud 
* Ps. 75.  Psalmistam, suscipere congregationem, Et id ab Hieronymo de Jacobo singulariter dictum) Timotheus à Paulo Ephesiorum Episcopus ordinatus, Titus Cretae, Polycarpus à Joanne Smyrnae Episcopus ordinatus. (A singulari Apostolo singularis ubique Episcopus ordinatus.)  
§. 5. Quartò. In Tit. 1. Apostolus, inquit, Ecclesiae Principem formans (Episcopus iterum singularis, Ecclesiae Princeps) & sic iterum in Psal. 45.  
§. 6. Quintò, ad Gal. 2. Jacobus primus ei Ecclesiae praefuit, quae prima in Christum credens ex Judais fuerat congregata,— Episcopus Hierosolymorum primus fuit.  
§. 7. Sextò. In Psal. 45. Nunc quia Apostoli à mundo recesserunt, habes pro his Episcopos filios— sunt & hi patres tui, quia ab ipsis regeris. Ubi aevi Hieronymiani Episcopi (i e. singulares) Apostolorum filii & successores statuuntur, & id à tempore recedentium à mundo Apostolorum.)  
§. 8. Septimò. In eodem loco. Constituit Christus— in omnibus finibus mundi Principes Ecclesiae, scil. Episcopos (Quod ipsissimum est quod modò ex Ignatio ad Ephesios laudavimus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.)  
§. 9 Octauò. In Dial. adversus Lucifer. Ecclesiae salus in summi sacerdotis dignitate pendet, cui si non exors quaedam & ab omnibus eminens detur potestas, tot in Ecclesiis efficientur schismata, quot Sacerdotes. Et in eodem Dialogo, Si quaeris, quare in Ecclesiâ baptizatus nisi per manus Episcopi non accipiat Spiritum sanctum— disce hanc observationem ex eá authoritate descendere, quòd Spiritus Sanctus ad Apostolos descendit.  
§. 10. Huc & illud pertinet, quod & nono loco apponendum est, ex istis quae à Blondello recitantur in Comm. ad Titum. In toto orbe decretum est, ut unus de Presbyteris electus superponeretur caeteris, ad quem omnis Ecclesiae cura pertinere●; ut schismatum semina tollerentur. (Quomodo enim fieri potuit, ut toto hoc orbe decerneretur, nullo jam Concilio oecumenico ad illud decernendum congregato, si non ab Apostolis ipsis, fidem toto orbe promulgantibus, & cum fide hanc regendi Ecclesias formam constituentibus, factum sit?) ut & postea cum addiderit, Paulatim (ut dissensionum semina evellerentur) ad unum omnem solicitudinem delatam. (Certè fi hoc posterioribus saeculis ab Ecclesiâ decretum fuerit, sequitur ex vi Octavi testimonii, Aut non vidisse Apostolos, quâ in re Ecclesiae salus penderet, aut cum satis viderint, saluti tamen Ecclesiae, etiam cum apud Corinthios schismata exorirentur, non consuluisse. Quorum neutrum aut Apostolis ab Hieronymo, aut Hieronymo à nobis affigi potest.)  
§. 11. Decimò. Adversus Jovin. l. 1. Episcopus & Presbyter & Diaconus, non sunt meritorum nominae sed officiorum, Nec dicitur, Siquis Episcopatum desiderat (unde eum de Apostolorum, non suo aevo locutum fuisse apparet) bonum desiderat gradum, sed, bonum opus desiderat, quod in majori ordine constitui possit, si velit occasionem exercendarum habere virtutum— Non percussorem, Neque enim pugilem describit Apostolicus sermo, sed Pontificem instituit, etc.  
§. 12. Vndecimum testimonium ex Ep. 13. ad Paulinum peti potest, Episcopi & Presbyteri habeant in exemplum Apostolos & Apostolicos viros, quorum honorem possidentes, habere nitantur & meritum.  
§. 13. Duodecimum ex Ep. 1. ad Heliodorum, De Episcopatu non suscipiendo. Non est facile stare loco Pauli, tenere gradum Petri.  
§. 14. Decimum tertium, ex Comm. in Is. l. 5. c. 17. Ubi Jacobum, fratrem Domini, vocat decimum tertium Apostolum. Cum enim ille Jacobum istum Hierosolymae Episcopum ex Hegesippi verbis, licet non ita probè redditis ([〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] non [cum] ut reddi debet, sed post Apostolos suscepit Ecclesiam) rectè ab Apostolo Jacobo disterminasset, & simul eum Apostolum decimum tertium vocasset, exinde sententia Hieronymi satis manifestè colligi potest, Apostolum dici debuisse, qui Episcopus fuit.  
§. 15. Decimum quartum, ex Ep. ad Evagrium, p. 85. Alexandria à Marco Evangelistâ usque ad Heraclam & Dionysium Episcopos, Presbyteri semper unum ex se electum in excelsiori super Presbyteros gradu collocatum, Episcopum nominabant, quomodo si exercitus imperatorem faciat. Hoc certè nobis largietur, Episcopos ex sententiâ Hieronymi in excelsiori super Presbyteros gradu collocatos esse, eodem modo, quo super exercitum imperator, idque ab ipsius Marci Evangelistae tempore in Ecclesiâ Alexandrinâ factum esse, ut & in aliis omnibus mundi finibus testimonio septimo dicebatur.  
§. 16. Nec certè incommodum est, quod hîc addatur, ipsius Walonis testimonium, qui ut contra Petavium probaret, postquam Ordinum inductum est discrimen, nominum quoque distinctionem invectam esse, haec ipsa ex Hieronymo verba producit, & Alexandria peculiarem morem fuisse ait, à Marco usque ad Heraclam, ut electum semper unum ex suo grege, qui sibi praeesset, in excelsiori gradu locarent Presbyteri, & Episcopum nominarent. Hieronymo igitur tam varia, & inter se diversa hâc de re locuto, quam, quaeso, Hieronymo sententiam imputabimus, pro quo Apologiam adeò gnaviter moliri bonos viros decebit?  
§. 17. Quartò itaque, his positis, progrediendum est, nec, me quidem arbitro, adeò atrociter, & sine omni temperamento, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de Hieronymo statuendum, ut qui conceptis verbis superioritatem Episcoporum ex Apostolorum traditione toties asseruerit, ex nimiâ animi inconstantiâ, id ipsum alibi pernegasse existimandus sit; Quod si fecerit, indignissimus eo ipso censebitur, qui in re tantâ testimonium, multo minus judicium ferat.  
§. 18. Consultius certè, &, si mihi mens tota non caligat, aequius putabitur, quod ad Evagrium de hâc Episcoporum super Presbyteros majoritate dicitur [noscendum esse, eam magis consuetudine Ecclesiae quam dispositionis dominicae veritate consistere.] Illud sic ex aliis istius Patris dictis interpretandum esse, ut consuetudo Ecclesiae non ad sequioris aevi, ab Apostlico deflectentis, morem, sed ad ipsam Apostolorum praxin, & traditionem, ad Ecclesiae verè Apostolicae universalis, plantatae & rigatae ab Apostolis, institutionem, & consuetudinem extendatur. Eam verò Dominicae dispositioni, i. e. institutioni per ipsum Christum personaliter factae (cujus itidem abjudicatio ferenda non est, si ordinem respexerit, sed tantùm si jurisdictionem) ita ab Hieronymo opponi, ut quaedam à Paulo dicebantur, quae, ipso teste, 1 Cor. 7.12. à Domino dicta non fuerant, Ea nempe quae Apostolus ex suâ, non ex peculiari Christi revelatione protulisse se asserit, quae tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipse in Ecclesiis omnibus ordinat, v. 17.  
§. 19 Sic & eundem Apostolum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sententiam suam dedisse scimus, v. 25. cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dispositionem, aut ordinationem, ut Hieronymus ait, non haberet. Et id forsan de hâc inaequalitate Episcopi, & Presbyterorum, Hieronymo visum fuit, eam non diserto cuivis ipsius Christi praecepto, sed, post eum coelo redditum, Apostolorum Christi (qui sine dubio, ut de se Paulus, eam à Christo misericordiam acceperant, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fideles in universâ oeconomiâ fierent) institutioni imputandam esse; Ad quam sententiam illud etiam in Comm. in Tit. commodissimè pertinere, quod de occasione istius in toto orbe facti decreti, ab Hieronymo dictum est, non abs re erit si fusiùs monstremus.  
§. 20. Apostolos, ex instituto Christi, pari omnes potentiâ & authoritate ad Ecclesiam fundandam & moderandam praeditos fuisse, D. Blondellus, sat scio, nobiscum confitebitur, nec Hieronymum hâc in re nobis dissentire suspicabitur. Horum singuli, aut Apostoli ipsorum, ad id emissi, cum in regione quâvis Evangelium praedicarent, populum ad fidem converterent, Ecclesiámque demum plantarent, ejus dein moderandae habenas penes se plerunque per aliquod spatium manere voluerunt, sic tamen, ut cum ipsi abessent, fidelium praecipui & seniores, ab Apostolis ad id munus constituti, vel ordinati, reliquis invigilarent, adeóque communi presbyterorum consilio gubernatae Ecclesiae istae ab Hieronymo credi possent.  
§. 21. Postquam verò sub hâc in quibusdam Ecclesiis (à quibus Apostoli earum fundatores diutius abessent) seniorum paritate, schismata nascebantur, postquam, ut ait Hieronymus, unusquisque eos, quos baptizaverat, suos putabat esse, non Christi, (quibus verbis eum ad 1 Cor. 1.14. respexisse palam est, ubi baptizandi mentio est) vel (quod v. 12. dicebatur) postquam in populis dicebatur, Ego sum Pauli, ego Apollo, ego autem Cephae, postquam, inquam, Evangelio Corinthi per Paulum plantato, rigato dein per Apollo, ut & aliquibus per Cepham conversis, imò ad aliquem fortassis in Ecclesiâ gradum provectis, partium studia in Ecclesiâ pullularent (quod, Apostolo liquidò affirmante, ante primam ad Corinthios exaratam Epistolam, i. e. Anno Christi 55. Corinthi, (quidni & alibi?) factum est) Tunc certè, i. e. ipsis Apostolis viventibus, & videntibus (longo 85. plus minus annorum spatio ante aeram Blondellianam, Anno Christi 140.) toto orbe decretum est, ut unus de Presbyteris electus superponeretur caetris, ad quem (ut singularem planè Episcopum) omnis Ecclesiae cura pertineret, ut schismatum semina tollerentur.  
§. 22. Hîc certè D. Blondelli fidem appello, an meritò veri studiosus lector meminisse 
* Apol. p. 3.  jubeatur [Hieronymum nequaquam scripsisse, Simulac Corinthi dictum fuit, Ego sum Pauli, etc. Sed, postquam id dictum in populis, i. e. postquam alii passim Corinthiorum more in partes discerpti sunt, quod ante annum 140. evenisse, idou●è vix quisquam probaverit.] Primò enim, Ecquis veri studioso Lectori tantum inter [Simulac] & [Postquam] hoc in loco discrimen esse persuaserit, imò inter ea quae 1 Cor. 1. v. 12. & quae v. 14. scripta sunt, ut 85. annorum intervallo (tantum enim inter Epistolae scriptionem An. 55. & Blondellianam aeram An. 140. interjacet, ea disterminanda censeantur?  
§. 23. Secundò, Ecquis Hieronymi jam verba à D. Blondello ad commodum suum clam mutata non advertit? Non, inquit, scripsit Hieronymus, simulac Corinthi dictum fuit, Ego sum Pauli, sed postquam id dictum in populis, i. e. postquam alii passim, etc. quasi id multo jam feriùs factum esset. At consulantur iterum Hieronymi verba ab ipso D. Blondello laudata, si Lectori veritas curae sit. Antequam, 
p. 2.  inquit Hieronymus, studia in religione fierent, & dicere●ur in populis, Ego sum Pauli, etc. Communi Presbyterorum consensu Ecclesiae gubernabantur, Postquam verò unusquisque eos quos baptizaverat suos putabat esse, non Christi (Quorsum, quaeso, hoc mutatum in [postquam id dictum in populis,] nisi ut quae nunquam Hieronymo in mentem venerunt, necterentur morae?) in toto orbe decretum est, ut unus de Presbyteris electus superponeretur caeteris. Res clarior est, quam ut artificiosa istâ caligine velari possit, eandem hanc aeram Hieronymo censeri, eundem Christiani saeculi articulum, quo in populis dicebatur, Ego sum Pauli, etc. & quo unusquisque eos quos baptizaverat suos putabat esse, non Christi, utrumque sine dubio à Paulo indigitatum, 1 Cor. 1.12, 14. ideóque ante scriptam istam Epistolam in Ecclesia Corinthiacâ notatum. Nec certè Episcopali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiquitas, aut institutio Apostolica deerit, nec nobis Blondellianae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argumentum, si Hieronymus verum scripserit.  
§. 24. Et adhuc quidem omnia, quamvis accuratiùs & ad rei veritatem accommodatiùs describi potuissent, non tamen adeò improsperè succedunt, nec gravis aliqua nobis incumbit necessitas, ut Hieronymus cum Hieronymo committatur, aut qui excelsiorem super presbyteros Episcopi gradum ab Apostolorum traditionibus acceptum toties agnoverat, sententiae suae statim oblitus, aut ignarus, contra seipsum pugnas cievisse credatur.  
§. 25. Illud verò unum hîc mirari subit, quid Waloni in mentem venerit, ut de D. Petavio eadem planè cum Hieronymo proferente, [cum charitas, inquit, & humilitatis amor, etc. refrixit, 
Wal. Mess. p. 165.  tum ad tollendas simultates, & in schismatis remedium, unum aliquem è turbâ Presbyterorum eligi placuisse, qui praeesset reliquis] tam prolixè & effusè triumphandum putarit, ut de eo qui hac unicâ periodo ad pessundandam Episcopalis ordinis majestatem plus fecisset, quam integro ad id instituto volumine Walo; Ex eo nempe, quòd eam ab ambitione, honorum cupiditate, caeterisque malis artibus originem traxisse dixerit.  
§. 26. At advertisse debuit vir doctissimus, ex aliorum ambitione & contentione, non ex Episcoporum, illud contigisse (ut Hieronymo, sic &) Petavio videri, adeóque ut malis moribus accommodatas bonas leges, sic ad remedium schismatum institutos singulares Episcopos, non inter morbos ponendos esse, sed medicinas, quas qui à morbis originem suam traxisse dixerit, illud in laudem dixisse, non ad contumeliam effutiisse putandus est; sed illud ex abundanti.  
§. 27. Quintò autem quod ulteriùs ab Hieronymo affirmatur, eundem esse Presbyterum qui & Episcopus (Sancto Paulo insuper, Act. 19 Phil. 1. Tit. 1. 1 Tim. 4. ut & Sancto Petro 1 Pet. 5. & Joanne 2. Jo. 1. & 3. Jo. 1. ad suas partes vocatis) illud ipse de vocabulorum seu appellationum identitate, in eâdem personâ dixisse intelligendus est, quibus promiscuè aliquandiu S. Scripturas usas esse sibi persuaserat; Sic verò ut ipsius Marci aevo (qui Claudii nono fidem Alexandriae seminavit, ante Epistolarum Sancti Pauli scriptionem) Presbyterorum aliquis in excelsiori gradu collocatus, ipso fatente, Episcopus nominaretur.  
§. 28. Sic certè ad Diaconorum se Presbyteris aequantium fastum retundendum, non incommodè ab illo argui potuit, Presbyteros scilicet, quamvis in secundo Ordine locatos, non ita procul tamen ab Episcopis abesse, quibuscum & idem nomen sortiebantur, & excepta ordinatione, omnia, quae Episcopi, faciebant; cum Diaconi interim tam longè, vel ipsorum etiam confessione, infra Episcopos subsiderent, ut non alii quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcoporum censendi sint.  
§. 29. Plura dici possent ad conciliandum sibi Hieronymum, nisi illud opportunè hîc notandum esset, non ad me, qui aliis columnis utor, sed ad D. Blondellum, qui testimoniis Hieronymianis totam aedificii sui compagem superinniti voluit, operam istam pertinere.  
§. 30. Nobis certè, qui inter Ignatium, Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & recentiorem tot saeculis Hieronymum, qui inter Episcopum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de aevo suo testantem, & Presbyterum Diaconorum fastum calcantem, & contra eos, quod ad manum fuerat, jaculantem, comparationem instituimus, abundè erit, si Ignatius ubique sibi constans, causae ubique nostrae (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adversariis ipsis fatentibus) suffragatus sit, Hieronymus autem, si pugnet nobiscum quandoque, quandoque etiam suffragetur, nec uspiam à nostris partibus descivisse putandus sit, quin pariter & à seipso abiisse concludatur, adeóque vel integrum nobis testimonium perhibuisse, vel inconstantiâ (quod nolim) suâ, quicquid contra nos dixerit, irritum fecisse.  
§. 31. Et de Ignatio & Hieronymo haec quidem hactenus; Tempus est ut ad alia, ex instituti nostri ratione, tandem progrediamur.    

DISSERTATIO TERTIA, De omnibus Evangeliorum PERIOCHIS, Quae ad Regiminis Ecclesiae formam pertinent.  

CAP. I.  
Regimen Ecclesiae in personâ Christi fundatum. Is. 9.6. & 61.1. Vnctio Spiritus. Vnctio quae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Jo. 2.27. Missio à Patre, Jo. 20.21. Potestas in terris. Christus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Officii ejus administratio in terris. Septuaginta discipuli. Apostoli per gradus provecti ad Ecclesiae Regimen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripturâ nuntii ordinarii, inter Talmudicos nuntii Synagogarum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Profanos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Missi cum diplomate, Jo. 20.21. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 19.28. explicatur. Apoc. 19.10.  
§. 1. AD illud nunc accedo, quod instituti ratio poscit, ut singulae Evangeliorum periochae, quae ad hanc de Regiminis Ecclesiastici formâ quaestionem pertinent, ad examen nostrum revocentur. In quibus proponendis eum ordinem & methodum observandum curavimus, quo commodiùs ad ipsius institutionis fontem, seu originem (hoc quasi filo) perveniatur, adeóque quid Christo, quid Apostolis hâc in re imputandum sit, magis perspicuum reddatur.  
§. 2. Et primum quidem illud fundamenti loco jaciendum est, quod infinitis Scripturae testimoniis comprobari posset, Hoc qualecunque demum sit, Ecclesiae Dei in terris regimen, in personâ Jesu Christi fundatum esse, praedicente Isaiâ, Prophetâ regimen super humeros ejus futurum esse, Is. 9.6. Dominum Deum uncturum illum esse, & ad id Spiritum suum in eum missurum, ut Evangelium praedicet, annumque Domini acceptabilem, etc. Is. 61.1. Quod & juxta Prophetias istas factum experimur (edicente ipso Christo, Luc. 4.18, 21.) Spiritum quippe Dei, statim post ipsum à Johanne baptizatum, apertis coelis, nube rutilante indutum, vidente Baptistâ, super Christum descendisse, eúmque ad munus ipsius in Ecclesiâ exequendum solenniter consecrasse.  
§. 3. Hunc Spiritus descensum, illustrem certè, & magnificam ceremoniam, (at quae super Apostolis à Christo missis pari modo adhibebatur,) Vnctionis materialis locum supplere Deus voluit, Vnctionis, inquam, ritus inter Judaeos satis noti, cum quispiam ad munus aut officium aliquod solenne promoveretur (unde est quod Chaldaeus Paraphrastes Vnctionem per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu exaltationem explicandam putavit) sed qui sub secundo Templo exoleverat; ideóque testimonio Dei de coelo supplendus erat: Hinc Act. 10.38. Vnctionis Dei per Spiritum sanctum, ut & simpliciter unctionis Dei, Act. 4.27. mentionem fieri videmus.  
§. 4. Ex quibus itidem, quid sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu unctio illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Joh. 2.27. cujus ope omnia sciebant Christiani, nec opus habebant, ut ab aliis doctoribus instruerentur, facilè, si id hujus loci aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esset, explicari posset.  
§. 5. At (quod praesentem materiam propiùs attingit) hinc est, quòd Christus noster à Patre mitti, Jo. 20.21. potestatem peccata remittendi in Terris habere, Mat. 9.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, authoritatem omnem in coelo & in terrâ sibi traditam accepisse, Mat. 28.18. dicatur: Hinc, quod Ecclesiae ex Discipulis collectae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Doctor & Dominus, Jo. 13.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pontifex & Apostolus noster, Heb. 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13.20. adeóque unicus & singularis animarum nostrarum Pastor & 
* Propri● Episcopus Dominus Jesas est. Origen. in Mat. 24.  Episcopus, 1 Pet. 2.25. nuncupetur.  
§. 6. Quod verò à Patre sibi concreditum accepit, illud ipse, quamdiu in terris ageret, in personâ suâ administravit, Evangelium praedicavit, ritus in Ecclesiâ perpetuò duraturos instituit, Discipulos vocavit, vocatos pro arbitrio rexit, iis mandata dedit, eorum ministerio usus est, Aliquos eorum ad certa officia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, designavit, Septuaginta scilicet, Luc. 10.1. quos ante faciem ejus, ut s●ciales, & prodromos, emisit, illísque curandi morbos, v. 9 potestatem dedit, munúsque non perpetuum, at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & quamprimùm ad ipsum reverterentur, v. 1●. sponte suâ desiturum, commisit: Alios verò cumulatiore, & duraturâ authoritate induendos putavit, & ad idem munus, ad quod ipse ● Patre missus fuerat, destinatos, paulatim, & per gradus quosdam ad fastigium illud provexit. Quibus verò gradibus, & intervallis illud factum fuerit, non abs re erit, si pauculis monstremus.  
§. 7. Et inprimis illud notandum est, Missionem illam primam Mat. 10.5. quae ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinebat (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) licèt illam cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non vulgaribus, v. 1. & 7. cum praedicandi itidem authoritate conjunctam, non tamen fuisse hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in quâ Christo magistro suo mox successuri erant.  
§. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter Judaeos dicebantur Nuntii quilibet; Sic Ahijab 1 Reg. 14.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pessimarum rerum nuntius dicitur (sic & duodecem Exploratores, Numb. 13. à Mose ad terram Canaanis explorandam emissi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur. Ad quorum exemplur● duodecem primò Apostoli, dein Septuaginta discipuli à Christo emittebantur.) Nec in veteri Testamento vox ea alio quovis sensu usurpatur. Inter Talmudicos quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocantur Archysynagogorum nuntii ad pecunias & decimas Synagogis debitas exigendas emissi, 
* Leg. ad Cajum.  Philoni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
† In Edict. ad Asiae Civit.  Augusto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti (& e●dem ratione Ecclesiae nuntii dona ad aliam Ecclesiam perferentes, ab Ignatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur,) sic in Theodosiano codice, tit. de Judaeis, Apostoli sunt, qui ad exigendum aurum, atque argentum à Patriarchâ certo tempore diriguntur.  
§. 9 De his verò illud unicum notandum, Apostolos istos, ad haec ipsa non adeò honorifica munera, & tantùm ad tempus, mittendos, literis tamen scriptis munitos fuisse, quarum vi, quicquid faciunt, id ut Vicarii aut procuratores, non in suâ, sed eorum qui eos constituerunt, personâ & nomine facturi sunt, Unde illud Judaeorum celebre dictum, Apostolus cujusque est ut quisque, quò respexisse Christus censendus est, Mat. 10.40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic ●ùm Saulus à Synedrio Hierosolymitano ad Damascum mittebatur, Act. 9 eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructum videmus, v. 2. Nihil interim in hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munere magnificum, aut quod discipulis Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quamlibet conciliaret.  
§. 10. Apud scriptores verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nuptiarum contrahendarum intercessores, internuntii, aut sponsores, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phavor.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui sponsam ex aedibus patriis ductam sponso sistunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apistoli dicebantur. Nec adhuc quicquam honoroficum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulo.  
§. 11. Certè siqua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, siqua regitiva potestas, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, istâ voce apud Authores idoneos designetur, ea Hesychii glossario, quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dux cum classe missus, definitur, petenda erit, quem ad modum & à Cicerone ad Atticum maritimae orae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speculator & custos memoratur. At & illud satis alienum est, nec ad Discipulorum Christi nomenclaturam pertinet.  
§. 12. Altiùs igitur officii & tituli hujus origo deducenda est, quatenus (non Mat. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed) Joh. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eos Christus dicatur. cum scilicet post resurrectionem à mortuis, ad Patrem & Deum suum nostrúmque festinans Christus, coelestíque throno statim reddendus, discipulo●um suorum praecipuos, seu electos, solenniter dato mandato, & quasi diplomate (quòd Angli Commission dicimus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misit v. 21. eâ nempe vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptione, quâ mitti ad Provinciam administrandam Proconsul, ad Israelitas ex Aegypto redimendos Moses dicitur, [Mitte, inquit, per quem missurus es] quâ Reges, Judices, Servatores mitti ubique à Deo dicuntur, quotiescunque ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deo jubente, admoventur. Isto proculdubio sensu, se Christus à Patre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmavit, in priore Sermonis istius particulâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (ut & Mat. 10.40.15.24. Joh. 3.34. V. 38.6.57. & 17.3. & alibi non femel) & quidni eodem sensu Apostoli à Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in posteriore statuend● sint, & ut c. 17.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nullo ad Judaeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive Patriarcharum Apostolos habito respectu? Sunt igitur Apostoli Christi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regno Christi spirituali, Joh. 20.21. pari modo quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regibus proximi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur in regno mundano, 1 Pet. 2.14. aut quo majores nostri Missos Dominicos olim nuncuparunt, quos hodiè Justitiarios ad Assisas appellamus. Ut & Baillivus (à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promiscuè usurpatur) Gallis Praepositum sonat, qui in Provincia, Satrapia, Comitatu judicia exercet, de arduis cognoscit, pacem curat. Videatur Optimus Spelmannus, Gloss. p. 68 Missi prius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Maet. 10.1. (ut & Septuaginta, Luc. 10.1.) sed ut discipuli, ministri, nuntii, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ante faciem ejus; At missi jam soli (& 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à facie ejus, ipsius quasi haeredes in terris, & successores; Missi antea non femel, at jam tandem solenniter, & cum diplomate missi, sicut eum miserat Pater.  
§. 13. Mirum est quam haec à Christo signanter, quam ad omnem clarissimae veritatis ignorationem pertinaci saeculo extundendam, accuratè, & sollicitè enuntiata, quam ferè omnibus, quae excogitari poterant, dictionum figuris & schematismis variata nobis tradantur, Pater judicium dedit Filio. Joh. 5.22. Filius judicium Apostolis dedit, Mat. 19.28. Luc. 22.30. 1 Cor. 6.3. 2 Cor. 10.6. Pater Filio potestatem dedit remittendi in terris peccata, Mat. 10.6. Filius Apostolis potestatem dedit remittendi itidem in terris peccata, Joh. 20.23. Pater claves Filio dedit, Isa. 22.22. Apoc. 3.7. Filius Apostolis claves dedit, Mat. 16.19. Pater Filio dedit sedere in throno ejus, itidemque Filius Apostolis dedit sedere cum eo in throno ejus, Mat. 19.28. Luc. 22.30. Pater filium dedit fundamentum, aut lapidem Angularem Ecclesiae, Mat. 21.42. Filius Apostolos dedit fundamenta super fundamento, Eph. 2●. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pater denique Filium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 5.24. & 17.18. Filius dein Apostolos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 20.21.  
§. 14. Hinc illud Angeli caelitùs missi, se Johannis, & fratrum ipsius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Apostolorum, & Apostolicorum virorum conservum vocantis, Apoc. 19.10. cum, ut ille affirmat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, testificatio resurrectionis Christi, & Fidei Christianae, ad quam Apostoli singuli à Christo missi sunt, sit ipse prophetiae spiritus, honoratissimum scilicet munus, ad quod quispiam mortalium à Deo, aut Christo designari potuit, huic ipsi Angelico nuncio, de Imperatoribus nomina Christo daturis, non immeritô comparandum.   

CAP. II.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Is. 9.6. Phylarcharum dignitas, Judae & Josephi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 20.21, 25. Apostoli munus ut ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jus Regium, 1 Sam. 8.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis non prohibita, Authoritas Charitativa, non despotica. Singularis cujusque Apostoli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dicto Christi ambitio tantùm & fastus interdicti, non potestas aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesiâ.  
§. 1. DE hâc igitur Apostolorum ad Ecclesiae clavum & gubernaculum missione, paucula dicturi, exordiemur, ut Presbyteranis rem gratam faciamus, à notissimo isto Christi dicto, Mat. 20. quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu saltem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discipulis suis interdixisse putatur.  
§. 2. Et ut omnia clara reddantur, sententia Christi altiùs repetenda est, sumpto initio à Mat. 19.28. Ubi qui omnia Christi causâ reliquerant, Discipuli, Dominum sciscitantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; quam demum illi tanti obsequii mercedem reportaturi essent, v. 27. Respondet Christus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanc illis expectandam esse. Quae sit haec eò loci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, satis inter viros doctos disceptatum est. Ego quid istis Christi verbis accommodatissimum videatur, paucis dicturus sum.  
§. 3. Vox ea novum aut secundum statum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Grammaticos propriè significat. Inter Pythagoraeos, animae ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reditum, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotat; Inter sacros, resurrectionem, eámque aut corporis cum animâ futuram conjunctionem, aut praecursoriam animae in hâc vitâ renovationem (spiritualem illum proselytismum, quo omnibus prioris vitae gaudiis, & quasi cognationibus remisso nuntio, ex Spiritu Christi regenerati prodimus) tandémque (ut hujus tesseram, & sacramentum) baptismum significat; Et certè si cum [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] verba ista, nullâ interpositâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conjungerentur [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ad illum de Discipulorum regeneratione, & per baptismum proselytismo, sensum restringenda essent. Si itidem cum sequenti [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] immediatè composita & connexa essent, ad novissimae resurrectionis, aut vitae coelestis, aut judicii demum ultimi statum ea pertinere posse non diffiterer. At cum à prioribus disjuncta, cum posterioribus itidem non componantur, sed duplici commate, tanquam parenthesi inclusa, verbis istis interjacentibus, quae ad Christum non ad discipulos pertinent, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] immediatè praeponantur, nulla mihi potior aut commodior istius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatio occurrit, quam ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Syro, novum saeculum, tempus scilicet, aut spatium illud significet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. quo Christus ad dextram Patris ascendens, in throno gloriae suae consederit, & hanc suam in terris Ecclesiam, his quasi Vicariis ejus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, administrandam commiserit.  
§. 4. Hoc sensu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Interpretibus Graecis usurpatum videmus, Is. 9.6. Christúmque istius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatum, Patrem futuri saeculi, spiritualis scilicet hujus regni Christi, ab ejus resurrectione & ascensione initium sumentis, (ideóque vel à termino à quo, hâc Christi à mortuis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel ab effectu, quòd nempe omnia in Ecclesiâ Christianâ renovata prodeant, & quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 5.17. (receptis in Ecclesiam Gentilibus, Judaico Sacerdotio, ritibúsque abolitis) denominationem sortiti) Parentem, supremúmque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 5. At quid in hâc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fidis Christi sectatoribus sperandum erat? Ut sessuri sint omnes super duodecim thronis, judicantes duodecim tribus Israëlis. Hâc propheticâ & symbolicâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Phylarcharum inter Judaeos, i. e. tribuum Principum dignitatem respexisse Christum, non est quod dubitemus, cum ex hoc ipso Christi promisso arreptâ occasione, Zebedaei uxor statim pro filiis suis intercesserit, ut unus à dextrâ, alter à sinistrâ ejus in regno sederent. Illud enim ad Philarchas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinere dignoscet, quisquis eos Regi proximos fuisse, (sic verò inter se aequales, ut interim Judae & Josepho, i. e. duarum istarum tribuum Principibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtingerent) non ignorat.  
§. 6. Haec si cum Augustino ad illam Regni Christi partem, quae hîc in Ecclesiâ exercetur, accommodari fas sit, Si, ut Marcus c. 10.30. & Lucas 18.30. Mercedis hujus à Christo promissae partem unam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hoc saeculo iis solvendam affirmant, sic & praeter futurum sanctorum judicium, 1 Cor. 6.2. Apostolis etiam in terris degentibus Cathedrae, aut throni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designati fuerint, concludi hinc pronum erit, Dignitatem istam, singularem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse, non quâ universi universum Ecclesiae coetum ab universis administrandum susciperent, sed quâ singuli quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribubus singulis, i. e. provinciis singularibus (quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promiscue dictas videmus, Act. 1.17, 20, 25.) praeessent.  
§. 7. Utcunque verò illud sic, satis ex consequentibus manifestum est, Zebedaei uxorem, hanc Phylarcharum dignitatem sic ad ingenium suum accommodasse, ut aliquam in istâ futurâ Apostolorum aequalitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiis suis, sic à Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concedi postulaverit, c. 20.21. Huic importunae mulieris petitioni, post ambages aliquot respondet Christus, haec omnia sic à Patre suo disposita esse, ut nihil siliis ejus ex speciali gratiâ, aut dilectione, supra compares, accedere posset, & sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut litem istam à Lucâ memoratam (quisnam eorum esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) hoc Christi responso sedari fas erat. Verùm cum haec Jacobi & Johannis ambitio ad reliquorum Discipulorum aures perveniret, ipsi aemuli, & indignabundi, hanc fratrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferre nequibant; Nouáque jam & improvisa tempestas, à Christo sedanda erat, cui sic illicò remedium parabatur, v. 25.  
§. 8. Vocatos ad se discipulos, eos scilicet, non qui pares sed qui priores pati nequiverant, qui ambitiosam fratrum petitionem adeò indignè tulerant, sic demum pacandos putavit Christus, Scitis, inquit, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non sic verò erit inter vos, sed qui voluerit inter vos magnus esse, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sit, vel ut clariùs S. Marcus 10.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) erit minister vester, & qui volucrit inter vos primus esse, sit, vel, erit servus vester; Sicut filius hominis non veni● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Nullam scilicet tantae impatientiae & indignationis causam hac in re reliquis decem subesse; Cum dignitas ista Apostolis accessura, talis non sit, qualis inter Gentium Dominos adeò spectabilis exhibetur, in lucrum & splendorem regentium cedens, ideóque & avaris & ambitiosis desiderabilis, sed quae officium & ministerium, omisque satis molestum & ingratum, nemini certè invidendum, secum trahat.  
§. 9 Hîc qui sint inter Gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, satis ex Romanorum inter Judaeos dominatione dignosci potuit, Procuratoribus, aut Principibus provincias sibi concreditas administrantibus., Ipsóque super illos Imperatore potestatem exercente; Quid verò sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Juris Regii 1 Sam. 8.11. designatio monstrabit. Ubi Gentium Regibus tributa & vectigalia (nec tantùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13.7.) à subjectis debita esse, & eorum operâ atque pecuniis, omnibus Aulae aut Domus regiae non necessitatibus solùm, sed & pompae, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consultum fuisse, liquidò affirmatur. Illud 
* P●aes. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Xenophonti est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lucra & emolumenta non contemnenda à subditis accipere. Illud Christo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnia ad eorum usus à populo suppeditata habere; Videatur Neh. c. 5.15. ubi & panem, & vinum, & argenti siclos, Persarum sub Artaxerxe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipere, ipsorúmque servi populo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quod de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc ait Christus) dicebantur, licet Nehemias, fratrésque ejus, postquam ad eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pervenerit, hoc suo uti jure recusaverint.  
§. 10. Ex hoc perspicuum est, quodnam illud sit, quod de potestate Ecclesiasticâ mox ad Apostolos deventurâ, hîc Christus praedixerit, Unicum scilicet illud; Non eam fore, quae in populi bona, aut libertates exerceatur, quae corum possessionibus, aut servitiis ad luxum, aut splendorem regium abutatur, (à quibus tamen procul abest alimonia necessaria, è censu Ecclesiae, cujus sibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, licet eâ uti noluit, ut & Apostolis omnibus, concessam Paulus profitetur, 1 Cor. 9.4.6.12.) sed quae subditis benefaciendo, animarum salutem procurando, ministrando, inserviendo, se omnibus utilem, & fructuosam, non damnosam & gravem exhibeat. Nec igitur, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem hoc Christi monito prohiberi, at cam tantummodo ad humilitatis & charitatis Christianae exemplar, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tanquam ad normam exigi, & componi.  
§. 11. Ex adverso verò, illud supponitur, & conceditur, ipsóque Christi exemplo (qui se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eorum rectè dici affirmat, Jo. 13.13.) plan● comprobatur, fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Ecclesiâ Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 20. v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lu. 22.26. quibus authoritas spiritualis & charitativa (licet non coactiva, 
* 1 Pet. 5.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut despotica) rectissimè competat.  
§. 12. Imò ex duodecim Phylarcharum totidem thronis, totidem Apostolis assignatis, iísque non totum Israelem universis, sed singulis singulas tribus judicantibus, ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentione (quae paritatem & aequalitatem planè excludit) singularem cujusque Apostoli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concludendam esse. Adeóque nihil ex hoc loco, quovis artificio aut machinâ, deduci posse, vel quod potestatem sèu dignitatem istam, quam super discipulos in terris exercuit Christus, ab Apostolis post Christi excessum in alios exerceri vetet, vel quod singularem & monarchiam Christi in universam Ecclesiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum aristocraticâ plurium in quavis particulari Ecclesiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut paritate commutandam, aut confundendam esse arguat.  
§. 13. Quod vidisse, & agnovisse 
* Praes. p. 49.  D. Blondellum non dubito, cum productis omnibus, aut Christi, aut Apostolorum contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locis, (Mat. 20.26. 1 Pet. 5.2. 1 Cor. 4.12. 2 Cor. 1.24. etc.) plura statim Johannis Chrysostomi, & Gregorii Nazianzeni dicta adjungenda, & accommodanda putaverit, quae vel ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i. e. ut brevi dicam, quae vel ad ambitionem, vel ad fastum pertinent, quibus certè Episcopum, imò Christianum quemlibet absterrendum esse D. Blondello lubentissimè largiemur.   

CAP. III.  
Potestatis Clavium donatio, Mat. 16.19. Potestas in domo regiâ, Is. 22.20. Clavis domus Davidis, Apoc. 3.7. Potestas in terris, Mat. 9.6. Apostolis, dein Episcopis Vniversae Ecclesiae competens, Apoc. 22.3. Thronus Dei & Agni. Apostolorum 12. throni, Mat. 19 Potestas Clavium Pe●ro ut personae singulari data. Sic & Apostolis singulis, Mat. 18.18. Jo. 20.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 2.3. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is. 5.24.) super singulos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lapis. Apostoli singuli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apoc. 21.14, 17. Nihil hîc Petro peculiare. Post Apostolos Episcopi. Cypriani testimonium, ut & Irenaei, Tertulliani, Athanasii, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Basilii, Ambrosii, Augustini, Paciani, Theophylacti, Oecumenii, Episcopos Apostolorum successores esse.  
§. 1. IStis sic dispositis, ut Presbyteranorum quovismodo causae prodesse nequeant, proximo loco ad ea dirigendi sunt oculi, quibus potestas Clavium, à Christo in Apostolos collata, describitur.  
§. 2. Ea inprimis per modum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 16.19. Petro promissa est, Ego, inquit Christus, dabo tibi claves regni coelorum, & quicquid ligaveris in terrâ, ligabitur in coelo, & quicquid solveris in terrâ, solvetur in coelis. Ad quae verba S. Chrysostomus, Christus, inquit, hâc potestate induendos censuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sicut Rex Principes aut Procuratores ad provincias mittens, iis in carcerem conjiciendi, & absolvendi potestatem dat.  
§. 3. De hâc potestate Clavium, quaenam sit, aut quibus terminis claudatur, quae sit coelorum & terrae, triumphantis & militantis Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & concentus, aliísque multis, quae ad hanc de Clavibus materiam pertinet, (& quae nos sus●ùs, tractatu jamdudum integro, sed patrio sermone, Novatoribus nostris opposuimus) non erit hîc disquirendi locus. Paucula tantùm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, notanda sunt.  
§. 4. Primò, Hâc Clavium potestate, ex ritu Judaeorum, authoritatem in domo regiâ singularem denotari; sic enim Is. 22. de Eliakimo Hilkiae filio praedicit Deus, vocaturum se servum suum, etc. v. 20. stolâ, cingulóque regiis induturum eum, regiménque, i. e. supremam universae domus Regiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut administrationem in manus ejus traditurum, sic ut Pater domus Judae, etc. futurus sit, v. 21. tandémque in signum tantae dignitatis & potentiae, Clavem, inquit, Domus Davidis super humerum ejus ponam, Ex quibus statim sequitur, Quae aperturus sit ille, clausurum neminem, quae clausurus, neminem aperturum, i. e. singularem eam domus regiae procurationem, quae in admittendo, & rejiciendo, familiâmque integram administrando consistit, ita ad eum pertinere, ut quemlibet ad libitum & arbitrium suum admissurus, & exclusurus sit.  
§. 5. Haec certè potestas primariò, & independenter Christo ipsi rectissimè attribuitur, Apoc. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sanctus & verus, habens clavem Davidis, etc. utpote cui omnis in coelo & in terra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at signanter peccata solvendi aut remittendi potestas, eáque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in terris, Mat. 9.6. à Patre tradita est.  
§. 6. Hanc itidem Apostolis competiisse nemo, quod sciam, dubitat; Vniversae verò post Apostolos in omne aevum Ecclesiae, si quis eam eripiendam aut derogandam censuerit, post alia multa (cáque notiora, quam ut hîc ad nauseam recoquenda sint) consulat, si placet, illud Oraculi divini verissimum, licèt (ut caeterae prophetiae istius particulae) aliquanto obscuriùs responsum, Apoc. 22.3. Ubi de Ecclesiâ (ut alibi susiùs nos monstrasse putamus) universâ, post Imperatorum nomina Christo data, praedictum illud [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] tunc quidem futurum, ut omnibus Christiani nominis opprobriis & propudiis, singulis de disciplina Christianâ recedentibus, prolapsis scilicet in facinora ea, quorum conscii in Ecclesiam per baptismum admittendi non erant, c. 21.27. in Ecclesiâ locus non sit, sub Censuris verò Ecclesiae cadant, cum tamen de morigeris Christi servis illud statim pronuntietur, v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videbunt faciem ejus, ex Ecclesiâ rejiciendi non erunt, sed [nomen Christi in frontibus ipsorum] inter professos Christi servos, quibus herile nomen in fronte inscriptum, reputabuntur. Quam ad rem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thronus non Dei tantùm, sed & Agni, i. e. Christi, v. 3. Potestas, & tribunalia, Imperatoria simul, ac Ecclesiastica, (ista à Deo Patre, haec à Christo filio originem suam habentia) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Ecclesiâ erunt, seu permansura sunt. At isthaec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec affirmanter dicta sunt.  
§. 7. Haec igitur potestas illis etiam non immeritò tribuitur, quos successores & Vicarios in terris suos, familiae suae Patres, aut Oeconomos (sic Episcopi appellantur Ignatio Ep. ad Ephes.) hâc ipsa clavium donatione Christus constituturus erat. Unde est illud Chrysostomi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 3. Episcopos esse fidos illos, in Parabolâ, Christi servos, quos familiae suae Deus praeponit. Et haec sanè omnia cum promisso Christi de sessione Apostolorum super duodecim thronis mox sequente, c. 19 aptissimè concordant, quatenus judicandi, & gubernandi in Ecclesiâ potestas Phylarchica, regiae (ei scilicet quae soli Christo nostro in coelis regnanti competit) proxima, denotatur, adeóque ab iis, quae ibi dicta sunt, pleniorem lucem accipiunt, quam & mox illis redditura sunt.  
§. 8. Secundò, & quod praesentem materiam magis attingit, Hanc Clavium potestatem (ut ex mandati aut diplomatis Christi verbis patet) Petro, i. e. personae singulari hîc promissam esse, Dabo, inquit, Tibi, & quicquid ligaveris (Tu) quicquid solveris (Tu) ligabitur & solvetur. Quod ligat Petrus, Apostolus Christi singularis, id, nullo mortalium obstante aut intercedente, ligatum affirmat Christus; Quod solvit Petrus, Apostolus itidem singularis, id sine alterius cujusvis Apostoli intercedente suff●●gio, solutum affirmat Christus. Nec secus quidem fecisse Petrum, historia Actuum monstrat; Ananiam quippe, Sapphiram, & Simonem Magum solus Petrus ligavit, Act. 5. & 8.  
§. 9 Tertio, Quae ex vi verborum Christi, Mat. 16.18. ad Petrum singulatim pertinere videtur, eam aliis, Apostolis singulis (si non ex eo, quòd Petrus non suo folùm, sed omnium sodalium nomine responderet ad quaestionem à Christo omnibus ex aequo propositam, v. 13. & 15. saltem) ex vi verborum c. 18.18. antequam Claves dabantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in plurali, & Jo. 20.23. ex ipsa, quâ dabantur, formulâ, ex aequo competiisse. cum enim potestatis hujus c. 18.18. ex aliâ causâ mentio iteretur, ut & Jo. 20.23. (ubi addito solenni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ritu, tradebantur, quae hîc promissa sunt) palam est eam in plurali, non uni Petro, sed Apostolis indefinitè omnibus promissam esse, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Amen dico vobis quaecunque ligaveritis, &, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicit illis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quorumcunque solveritis, etc.  
§. 10. Et quandoquidem, quae initialiter per Christum facta sunt, posteà per actualem Spiritus descensum complenda erant, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spirat in eos Christus, non ut perfectum spiritus donum jam illis tribuens, hoc enim in Pentecoste facturus erat, sed ad recipiendum spiritum idoneos eos faciens, inquit 
* In Joh. 20.  Theophylactus) Illud itidem notandum est, in die tandem Pentecostes, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (omnes, & singuli quidem Apostoli) simul essent, & factus ex coelo sonitus totam, ubi residebant, domum impleret, Act. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, linguas, quasi ignis divisas, i. e. flammarum, ad numerum duodecim Apostolorum, totidem particulas, linguarum formam referentes singulas (quod in flammis divisis, adeóque in Pyramidalem formam festinantibus frequenter conspicitur, ideóque ex Hebraeorum idiomate flamma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lingua ignis nuncupatur, Is. 5.24.) visas illis esse. Has vero singulatim (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Lucas, non, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae immediatè praecesserant, in plurali) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, super unumquemque illorum sedisse, aut mansisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & omnes, inquit Lucas, singulíque Spiritu sancto impleti sunt, & coeperunt loqui peregrinis linguis, etc.  
§. 11. Sic cum Simon, Cephae, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Lapidis agnomine insigniatur (eo enim, in Masculino, lapidem ab Homero appellari notum est, Iliad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quem statim affirmat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut & Il. π. & υ.) Lapidis scilicet, in quo haec Sancta civitas, de coelo descendens, nova Hierosolyma, i. e. Ecclesia Christi fundaretur, palam est Apostolos singulos eodem titulo dignoscendos proponi, Apoc. 21.14. Murus civitatis habens duodecim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundamenta, & super illis 12. nomina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quorum singuli, respectu hujus in Ecclesia potestatis, & dignitatis, alicui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lapidi, eíque pretioso, singulatim comparantur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. v. 19 Imò cum murus civitatis, vel Ecclesiae accuratè mensuratus, 144. i e. duodecies duodecim cubitis constaret, patet aequalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulis Apostolis assignari. Sed his, & talibus non immoramur.  
§. 12. Ex quibus omnibus sic compositis, illud illicò exurgit, potestatem hanc, quâ Petrus ex verbis Christi donandus praedicitur, etiam singulis Apostolis & tum, & posteà promissam, post resurrectionem verò Christi initialiter traditam, tandem in adventu Spiritus sancti, singulis singulatim & actualiter obtigisse. Quod disertis verbis Theophylactus 
* In Mat. 18.  edixit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Licet Petro soli dicebatur, Dabo tibi, omnibus tamen Aposrolis dabatur. Idque Presbyterani, qui nullum Petro prae reliquis principatum aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concedunt, libenter, uti spero, mecum agnituri sunt, nec in re concessâ pluribus opus est.  
§. 13. Haec omnia quam directè & immediatè ad sententiae nostrae confirmationem pertineant, malo Cypriani, quam meis verbis testatum facere.  
§. 14. Dominus, 
* Epist. 27.  inquit, noster, cujus praecepta metuere & observare debemus, Episcopi honorem, & Ecclesiae suae rationem disponens, in Evangelio loquitur, & dicit Petro, Ego tibi dico, Quia tu es Petrus, & tibi dabo claves regni coelorum, & quae ligaveris, etc. Ind per temporum & successionum vices Episcoporum ordinatio & Ecclesiae ratio decurrit, ut Ecclesia super Episcopos constituatur, & omnis actus Ecclesiae per eosdem gubernetur. cum hoc itaque divinâ lege fundatum sit, miror quosdam audaci temeritate, etc. Sic & Ep. 68 Diligenter de traditione divinâ, & Apostolicâ observatione observandum est, & tenendum— Vt ad ordinationes rite celebrandas, ad eam plebem, cui praepositus ordinatur, Episcopi ejusdem provinciae proximi quique conveniant, & Episcopus deligatur. Et quod ad potestatis Episcopalis singularitatem attinet, Ep. 52. Actum suum disponit, & dirigit unusquisque Episcopus, rationem propositi sui Domino redditurus. Et, quod ad superioritatem, & eminentiam super presbyteros, Ep. 35. Promovebitur quidem (Presbyter Numidicus) cum Deus permiserit, ad ampliorem locum religionis suae.  
§. 15. Consulatur itidem Cypriano antiquior Irenaeus, Successiones, inquit, Episcoporum, quibus Apostolicam, quae in unoquoque loco est, Ecclesiam tradiderunt. Contra Haeres. l. 4. c. 63. &, Omnes two (Novatores haeretici) posteriores sunt quam Episcopi, quibus Apostoli tradiderunt Ecclesias, l. 5. c. 20. &, Habemus annumerare eos, qui ab Apostolis instituti sunt Episcopi in Ecclesiis, etc. l. 3. c. 3. & ibidem de Româ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Polycarpus ab Apostolis in Asiâ, in eâ quae est Smyrnis Ecclesia constitutus Episcopus, & l. 4. c. 43. Qui cum successione Episcopatus, charisma veritatis certum acceperunt.  
§. 16. Et Tertullianus, sicut Smyrnaorum Ecclesia Polycarpum ab Johanne collocatum refert, etc. utique & caeterae exhibent, quos ab Apostolis in Episcopatum constitutos, Apostolici seminis traduces habent. De Praeser. c. 32. &, Percurre Ecclesias Apostolicas, apud quas ipsae adhuc Cathedrae Apostolorum suis locis praesident, habes Corinthum, habes Ephesum, habes Philippos, habes Romam, c. 36.  
§. 17. Nec aliter magnus Athanasius Ep. ad Dracontium, Officium, inquit, Episcopi inter ea est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae Christus per Apostolos efformavit, in ipsorum scilicet personis hoc primùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu charactere impresso, dein per illos, in personis aliorum, ad omne aevum, Episcoporum, (qui ideo verè ex usu saeculi istius, phrasíque Basilio non incognitâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici possent) unde conclusio statim illa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopo juxta Christi legem obsequium praestari oportere. &, Qui functionem, inquit, Episcopi contemnit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Servatorem, qui eum ordinavit, contemnit.  
§. 18. Sic Magnus Basilius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Episcopatum) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupavit: ipsos quippe Apostolos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 istâ à Christo donatos, alios itidem sibi in eâdem successores instituisse.  
§. 19 Sic Sanctus Ambrose, Claves illas Regni coelorum in Beato Petro cuncti suscepimus Sacerdotes, i. e. Episcopi; Et, Episcopus à Domino ordinatus est; Et, Deus ipsum ordinem tibi largitu●, de Dign. Sacerd. c. 6. & 5.  
§. 20. Sic & Augustinus in Psal. 44. Radix Christianae societatis per sedes Apostolorum & successiones Episcoporum certâ per orbem propagatione diffunditur.  
§. 21. Imò & ipse Hieronymus in Psal. 45. Quia Apostoli à mundo recesserunt, habes pro illis Episcopos filios.  
§. 22. Sic Pacianus Ep. 1. ad Sympronianum. Ad Petrum locutus est Dominus, ad unum ideò, ut unitatem fundaret ex uno.  
§. 23. Sic Photius, Epist. 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostolica & divina dignitas, quam successionis jure Pontificiale genus agnoscitur possidere.  
§. 24. Et Theophylactus in Mat. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 25. Et Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quatenus scilicet Apostolis Spiritus sancti descensu ordinatis succederent.  
§. 26. Non numerabo testes in re testatissimâ. Instar multorum unicus Cyprianus Antiquissimus Episcopus & Martyr, à quo non pauca ad rem suam adaptari voluit D. Blondellus, quam commodè aut foeliciter, ex hoc indicio cuivis judicandum relinquo.   

CAP. IU.  
Mat. 28.19. Apostolorum singulares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 1.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignatii & Hieronymi testimonium. Apostoli Episcopi erant. Cathedrae Apostolorum. Testimonium Cypriani, Epiphanii, Pseudo-Ambrosii, etc. Tres Ordines conjuncti in Apostolis, Mar. 3.14. Luc. 22.19. Jo. 20.23. Mat. 28.19. Spiritus Eliae requiescens super Elysium, Num. 11.17.  
§. 1. PErgo ad novissima abiturientis Christi verba, Mat. 28.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euntes, ad discipulatum vocate vel disciplinâ & fide imbuite gentes omnes, Resurrectionem Christi omnibus testatam facite, & Evangelio per omnes oras enuntiato, discipulos congregate, congregatos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 20. primò in Ecclesiam per baptismi ritum recipite, dein omni doctrinae salutaris genere imbuendos curate.  
§. 2. Illud itidem sine dubio, non universorum ad omnes, sed singulorum ad singulas mundi plagas, ut ad totidem provincias, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administrandas profectione praestandum erat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Sanctus Chrysostomus, suâ unicuique quam ornaret, assignatâ Provinciâ; Quo & illud attinet Theophylacti in 2 Cor. 10.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vt Colonis vineam Deus distribuit, sic nobis Apostolis terrarum orbem divisit; ut & illud ipsius Sancti Pauli, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mensuram regulae qua nobis Deus partitus est] contra Pseudo-Apostolos urgeat, 2 Cor. 10.13.  
§. 3. Quod & factum juxtâ videmus, cum Act. 1. Mathias in traditoris Judae locum surrogandus, & à Domino eligendus proponatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut hujus, i. e. singularis Administrationis & Apostolatus sortem accipiat, simúlque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 25. (sic ut verba ista non ad Judam defunctum, sed ad successorem ejus superstitem pertineant, adeóque cum praecedente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjungantur) ut ad locum, i. e. provinciam propriam, aut peculiarem, aut singularem proficiscatur.  
§. 4. Nec enim ab universo Apostolorum collegio, simul, & per tarda molimina, sedes movente, plantari per orbem omnem fides Christi potuit, fudari Ecclesiae, leges ubique ferri, Censurae exerceri, ordinari Presbyteri, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certè adeò copiosus, & tam longè latéque diffusus, divisis singulorum operis, susceptísque non tam peregrinationibus, quam exiliis indigebat, nec aliter tam brevi spatio tam asperum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impleri potuit, aut sonitus eorum in universum mundum exire.  
§. 5. Res clarior est, quam ut confirmationibus indigeat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singuli tanquam ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non ut ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 universi jubentur; Et dum quisque sic intellecto Christi mandato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi adornandum suscepit, ubique à singularibus Apostolis seminata fides, plantatae Ecclesiae, & ab iisdem dein, ut Episcopis administratae; Et sic ubique unitas servata est.  
§. 6. Quibus cum à Christo additum meminerimus, se illis (itidem singulis) diebus omnibus usque ad saeculi consummationem (ideóque non Apostolis tantùm singulis, sed eorum successoribus) adfuturum esse, commodissimum erit quod hîc recitetur Hieronymi dictum, 
* Dissert. 2. c. 29.  alibi ex Com. in Psal. 45. prolatum, Constituisse Christum in omnibus finibus mundi, Principes Ecclesiae, scilicet Episcopos; simúlque Ignatii illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 7. Apostolos quippe singulos ex hâc Christi missione, seu mandato, Ecclesiarum, quas ipsi plantarunt, Praefec●os, eósque singulares, i. e. Episcopos constitutos esse.  
§. 8. Nec putabo me, cum sic affirmaverim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, novum, aut inauditum aliquid protulisse, sed illud ipsum, quod in Ecclesiâ Christi per omne aevum satis vulgatum & agnitum fuit.  
§. 9 Sic Apostolica Judae & dein Matthiae functio à Septuaginta & vulgato Interprete, Episcopatus dicta Psal. 108. eadem etiam à Lucâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur, Act. 1.29.  
§. 10. Sic Cyprianus Ep. 65. Apostolos, i. e. Episcopos, & Praepositos Dominus elegit.  
§. 11. Sic de Petro & Paulo Epiphanius l. 1. contra Carpocr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 12. Sic Hilarius Sardus, vel quisquis ille est, authoritatis quidem non eximiae, sed D. Blondello aestimatissimus scriptor, sub Ambrosii nomine, in Eph. 4. Apostoli Episcopi sunt, Caput itaque in Ecclesiâ posuit Apostolos. Ipsi sunt Episcopi, firmante illud Petro Apostolo [& Episcopatum ejus acccipiat alter:] & in 1 Cor. 12.29. Nunquid omnes Apostoli? Verum est, quia in Ecclesiâ unus Episcopus, & Quia sub uno Deo Patre sunt omnia, singulos Episcopos singulis Ecclesiis praeesse decrevit.  
§. 13. Sic Scriptor Quaestionum in Vet. & Novum Testamentum, Quaest. 97. Nemo ignorat Episcopos Servatorem Ecclesiis instituisse. Ipse enim priusquam in coelos ascenderet, imponens manum Apostolis, ordinavit eos Episcopos.  
§. 14. Sic Gildas, verbis à D. Blondello ad rem suam productis. Sanctus Matthaeus Episcopatum sortitus est.  
§. 15. Tandémque Gabriel Philadelphensis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non suo tantùm sed Ecclesiae Graecae nomine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostolos Episcopos fuisse manifestum est, S. scilicet Johannem in Asiâ, S. Andream in Achaiâ, S. Thomam in Indiâ.  
§. 16. Res omnis dilucidior futura est, si quatuor Evangelicae historiae spatia, totidémque Evangeliorum periodi simul posita, singulatim primò, dein uno quasi intuitu, conspiciantur, Mar. 3.14. Luc. 22.19. Jo. 20.23. Mat. 28.19. quibus singuli gradus, quibus ad Apostolatum à Christo evecti sunt sigillatim describuntur; Primo loco, Mar. 3.14. duodecim, à Christo ad potestatem aliquam, & quasi ad Diaconatum, primum seu infimum ordinem, electos aut assumptos videmus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & fecit, i. e. constituit duodecim, ut perpetuò cum ipso essent, sicut apud Judaeos, Prophetis discipuli adsciscebantur, qui cum itidem, ex more Gentis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, famuli, aut ministri prophetarum essent, ad omnia domestica aut familiaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut ministeria obeunda parati (quod 
* C. 5.  statim pluribus dicetur) quidni duodecim hac primâ electione aut constitutione, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, facti aut constituti Diaconi dicantur, ex quo & annuntiandi Evangelium (ad quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emissi, Mar. 6.7.) & baptizandi etiam potestatem (Diaconis utramque in Ecclesia assignatam) iis competiisse videas? Jo. 4.2.  
§. 17. Secundo loco Luc. 22.19. Sacramenti (i. e. Coenae Dominicae) conficiendi potes●as iis disertè concessa est, his ipsis mandati, quasi diplomatis, verbis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Quam non Diaconis, sed Presbyteris tantùmm competere Ecclesia Christi semper voluit.  
§. 18. Tertio loco Jo. 20.21, 22, 23. totius familiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut principatus, in ipsâ clavium promissione ante promissus, immediatè ante ipsius exitum, singulis concredebatur, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diceret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ritu etiam Judaeis non incognito, cum Elizaeus sic Eliae in prophetico munere successisse dicatur, 2 Reg. c. 2. Spiritu quìppe Eliae, ut hîc Spiritu Christi (quem accipi ab iis jussit, & qui posteà in eos descendit) in eum considente, aut requiescente, v. 15. Quod & de Apostolis singulis disertè affirmatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 2.3.  
§. 19 Ubi illud etiam advertendum est, non hîc de Spiritu Christi auferri (particulam scilicet aliquam) & Apostolis tradi, qualiter factum videmus, Num. 11.17. cum Presbyterorum Synedrium Mosi in adjutorium accesserit, ut sustentent tecum onus populi, & solus non graveris, sed Spiritum (quasi integrum) à Christo in ipsos, eósque singulos descendere, ab illis accipi, supra illos considere, & ita supremam, vel Episcopalem Christi in Ecclesia potestatem, singulis commissam esse.  
§. 20. Quod verò quarto loco sequitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 28.19. id planè in regitiuâ ista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à Christo Apostolis prius commissâ fundabatur, Omnis, inquit, potestas in coelo & terrâ mihi data est, adeóque omnis in terrâ vobis commissa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, euntes ergo, discipulos congrega●e, etc. Quod quidem ad Apostolicum munus, quatenus eo Evangelii per totum terrarum orbem praedicandi officium designatur, pertinebat, sic ut, distinctè loquendo, qui prius Diac●●orum, Presbyterorum, Episcoporum potestate induti erant, jam denique Apostoli hoc sensu constituerentur.   

CAP. V.  
Potestas in Ecclesiâ solis Episcopis ab Apostolis communicata. Tres objectionum species, quae Presbyteranis favere putantur. Septuaginta, Discipuli, non Apostoli. Prophetarum discipuli, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministri, praecursores, Mat. 3.11. Johannes Baptista discipulus Christi, ideóque Apostolis minor, Luc. 10.1. Mat. 11.10. Septuaginta in discipulorum numero substiterunt, donec vel ad Apostolatum, vel ad Diaconatum, vel ad munus Evangelistarum admoverentur. Tria Blondelli Argumenta in contrarium expenduntur. De rebus gestis soli Historiae fides debetur. Petitio principii. Septuaginta discipulorum, quà talium, nulla in Ecclesiâ Apostolicâ authoritas. Duplex missio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Responsio ad primum, ad secundum, ad tertium, ad quartum à Nicolao proselyto petitum argumentum. Proselytorum duo genera, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foederis, portae. Proselyti foederis, iidem cum Judaeis. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 2.14.) Sichimitae, Achior, Nabuzaradan, Urias, Herodes, Regnum Proselytorum, Nicolaus. Talibus Evangelium Christus annuntiabat. Via Gentium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 4.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Foederis filii, Act. 3.5. Nicolaus Diaconus, Act. 6.  
§. 1. EX istis sic positis illud statim certissimum, & lucidissimum exurgit, His duodecim, in terris, Christi vicariis, ejus mandato aut diplomate munitis, eâdemque ratione à Christo missis, quâ ille à Patre mittebatur, adeò omnem in Ecclesiâ authoritatem in solidum, & in integrum commissam esse, ut non ea cuivis mortalium (demptis pauculis, quos Deus ipse per sortilegium, ut 
* Act. 1.26.  Matthiam, vel voce de coelo, & mandato Spiritus Sancti, ut 
† Act. 13.2.  Saulem & Barnabam, Apostolicae dignitatis participes fecerit) rectè tribui possit, nisi quem Apostolorum aliquis in profectionibus, aut provinciis ipsorum, aut immediatè, aut mediatè, in potestatis & authoritatis suae participationem, aut successionem admiserit. Hos verò sic admissos, sic ipsis succedentes, Episcopos, aut singulares Ecclesiarum Praefectos fuisse, Antiquissimi Ecclesiae scriptores ● nobis producti, satis liberaliter testati sunt, mox, cum occasio tulerit, cumulatiùs facturi.  
§. 2. Libet hîc aliquantisper pedem figere, & paucula per modum Appendicis annec●enda curare, quae quavis ratione contra thesim hanc objici aut obtendi posse videantur.  
§. 3. Ea autem ad tria potissimùm capita reducenda erunt, Primò quae à Septuaginta Christi, dum in terris esset, discipulis; Secundò, quae sub Apostolorum aevo, ab Evangelistarum officio; Tertiò, quae ex antiquae Ecclesiae monumentis de Presbyterorum & Chorepiscoporum authoritate, concludi posse putantur.  
§. 4. Haec omnia paucis hîc proponenda (quamvis loco sortassis non suo) & adversus ea the●in nostram muniendam & propugnandam putavimus.  
§. 5. Ad Septuaginta quod attinet, Palam est, eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Discipulorum, non Apostolorum Christi Classi accensendos esse; imò, cum discipuli essent, non tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui propiùs ad Christum accesserunt, & ad domestica quasi ministeria & quotidiana officia assumpti sunt, exaequandus.  
§. 6. Ad discipulos Prophetarum inter Judaeos pertinebat, ut Prophetis ministrarent, & inservirent, sic Josua Mosi, Exod. 24.13. Eliae Elizaeus, 1 Reg. 19.2. idóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prophetarum filii dicti, eodem Hebraismo, quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filii & ministri, aut servi, pro Synonymis usurpantur.  
§. 7. Hos itidem ad negotia ipsorum à Prophetis missos constat, at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praecursorum, aut faecialium more, ipsis in profectionibus praeivisse. Sic cum Johannes Christi prodromus, se indignum esse affirmet, ut ejus, qui post eum veniebat, calceos gestaret, Mat. 3.11. patet ad discipulorum morem respici, qui ut calceos gestare, & ad servilia opera adhiberi, sic & praeire Prophetis solebant.  
§. 8. Sic de Septuaginta Lucas, qui solus inter Evangelistas eorum meminit, c. 10.1. disertè affirmat, Christum illos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ante faciem suam misisse (sic ut de Baptistâ dicebatur, Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuntium fuisse, ante faciem ejus missum, qui praepararet viam ejus ante eum, Mat. 11.10.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad omnem civitatem & locum, quò Christus iturus erat.  
§. 9 Hanc cert● Christi missionem, ab eâ, quae postea duodecim Apostolis contigit, longè differre, ex praedictis liquet. Nec illud fortassis indignum erit, quod hîc reponatur, Baptistam ipsum, licèt clarissimè ante alios omnes, Christum annuntiaret, digitóque quasi demonstraret, & ob id, natorum inter mulieres maximus diceretur, & prophetâ major, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 11.9. ampliùs quicquam sibi commissum habens, quam quod prophetis contigerat, adeò tamen Apostolis Christi inferiorem censeri, ut de eo pronuntiet Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eum qui minimus in regno coelorum futurus esset, i. e. Apostolorum Christi ultimum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illo majorem esse, v. 11.  
§. 10. Cum istis optimè omnia, quae aut in Evangelio aut Actis, aut apud antiquos de Septuaginta leguntur, concordant.  
§. 11. Ex illorum numero Matthiam post excessum Judae Christíque ascensionem, ad Apostolatum evec●um esse non ambigimus, Act. 1. (exemplo quidem Presbyteranorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pessimè ominante) ideóque ut Barsabam, sic & alios omnes, quibus ad fastigium illud ascendere non contigit, in numero discipulorum, non Apostolorum substitisse.  
§. 12. Alios statim septem, ad Diaconatus in Ecclesiâ Hierosolymitanâ gradum assumptos esse, Alios dein non paucos ad Evangelii praedicationem, seu, quod dicitur, Evangelistarum munus obeundum, ab Apostolis sibi adjunctos, Antiquorum non pauci affirmârunt.  
§. 13. De Diaconis testatur Epiphanius, aliíque, Nec illud sanè cuivis à partium studio alieno improbabile videbitur, cum septem isti ante hanc surrogationem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicantur, v. 3. & prae aliis Stephanus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 5. statímque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei & potentiae, i. e. miraculorum dono praeditus, v. 8. (quod de Septuaginta illis dicebatur, Luc. 10.17.) ex quo sequitur eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecisse. Sic & Philippus praedicasse statim Evangelium, & miracula fecisse, adeóque omnem Samariam ad fidem convertisse legitur, c. 8.6.  
§. 14. Verum illud D. Blondello displicuisse, non est quod dissimulem. Ille tribus argumentis omnem Epiphanio authoritatem derogari, simúlque rem omnem confici credidit, Apol. p. 113. Primum est, Quòd, cum sacrilegii à Romanae Ecclesiae Legatis, approbante etiam toto Concilio Chalcedonensi, incusaretur, qui Episcopum ad Presbyterorum gradum detrudere moliretur, majoris sacrilegii genus censendum sit, Apostolatu functos ad Diaconatum detrudere. Secundum, Quòd absurdum sit, & pietati contumeliosum, Primitivorum Ecclesiae ipsam haereticorum descriptionem aptare, disciplinae prostrationem pertendere, ordinationésque Apostolicas, adeò inconstantes fingere, ut instituti à Christo verbi praecones, gradu suo statim deturbari putentur, sic ut dici posset, Hodie Apostolus, cras Laicus erit, mox ex Laico Diaconus futurus. Tertium, Quòd insaniae fuisset non mediocris, si ex eodem collegio alios (ut Barnabam Apostolum dictum) vel praecipuo cultu dignati essent, vel intaminatis honoribus saltem fulgere sivissent, immerentes alios, indictâ causâ praecipites dedissent, quos postea profano fastidio-conculcarent.  
§. 15. Cert● novae sunt hae argumentandi formulae, [Sacrilegium est, absurdum, pietati contumeliosum, tandémque insaniae (Quantae?) genus.] Sic certe Rhetores, non Logici loqui amant, qui Satyras, non qui syllogismos nectunt. Ast alii è contra non pauci, nec sacrilegi, nec vesani, Epiphanii sententiam, per omnia & rationi, & pietati consentaneam asserunt, nec igitur quicquam fidentiori negatione D. Blondellus lucratus est, nisi ut nobis testatum faceret, quaedam impia & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Blondello censeri, quae aliis cordatis viris multò secus videntur.  
§. 16. At secundò vir doctissimus denuò monendus est, nihil rationi magis dissentaneum esse, quam ut rei gestae historia, ad quamvis trutinam aut examen praeter eam, quae testibus fide dignis peragitur, exigatur, aut ut quod testimoniis comprobatum est, sub quavis impietatis, aut insaniae specie refelli, aut redargui posse putetur.  
§. 17. Illud hâc in lite, ut & in aliis omnibus inter nos & D. Blondellum pro concesso ponetur, Apostolos nihil impium & insanum admisisse; Dubitamus tantum de facto, an illi ita vel secus fecerint▪ ex eo, Christi, qui Apostolorum corda regebat, sententiam, adeóque pietatem & sanitatem dogmatis aestimaturi; Hoc autem de facto, vel non facto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non rationibus sed testibus disceptandum est.  
§. 18. Nos, Stephanum & Philippum, è 70. Christi discipulis fuisse, Epiphanio teste, Patre, inquit D. Blondellus, Optimo, probamus; D. Blondellus nullius mortalium testimonio, praeterquam suo usus, sacrilegium & absurdum inclamans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanium, licet Optimum Patrem, nos insanire affirmat.  
§. 19 Absit ut nos contumeliae isti talionem reddamus, illud tantùm addituri, verissimè ab Aristotelis interpretibus dictum esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec igitur incongruum esse, si qui sententiam suam non alio quam affirmationis suae argumento, aut testimonio confirmandam putaverit, principium postulasse, non demonstrasse, censeatur.  
§. 20. Tertiò autem ad argumenta, vel potius Paralogismos D. Blondelli singulos respondemus, hoc uno praelibato, Septuaginta Christi discipulos, licet ad tempus à Christo emissi fuerint, non tamen (quod ait D. Blondellus) ad Apostolicam functionem vocatos esse, nec certè Apostolos fuisse quales duodecim, aut quatenus eo titulo authoritas aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potestas aut principatus in Ecclesiâ notatur; Duplicem enim missionem fuisse praediximus, nuntiorum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vulgarem & solennem, priorem Mat. 10.1. posteriorem Jo. 20. descriptam & collatam; priorem, ut Christo per civitates proficiscenti, tot faeciales & prodromi praecurrerent; posteriorem, ut Christo terras relinquenti in gubernandâ Ecclesiâ succederent. Illam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & quamprimum ad Christum reverterentur, Luc. 10.17. sponte suâ, jubente nemine, finiendam, Hanc, in Apostolis & successoribus eorum, ad mundi consummationem duraturam, Hanc igitur, cluvium donatione signatam fuisse, spirationis aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ritu quodammodo traditam, verbis solennibus [Sicut Pater misit me, Ego mitto vos, & Recipite Spiritum sanctum, & Quorum remiseritis, etc. & Ite & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes gentes] comprehensam, & clarissimè (quae fuerit potestas ea, & ut ab omni, seu ipsis, seu aliis quibuscunque communicatâ potestate, divisa) explicatam, tandémque potentiae & sollicitudinis divinae, ipsis nunquam defuturae pollicitatione, firmatam & suffultam.  
§. 21. Hinc factum est, ut cum hi ab ipso Christo Apostoli dicantur, Luc. 6.13. eóque dignitatis & eminentiae nomine ab Evangelistis dignoscantur, Mat. 10.2. Luc. 17.5.22.14.24.10. & in Actis ubique, Illi nullo nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 10.1. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 17. titulo, & fortassis sub istam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 periphrasi, Act. 1.21. noscantur, nec alibi in Scriptura memorentur; ideóque ab Ecclesiasticis scriptoribus, Clement, Eusebio, aliísque, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper (quorum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubique memoratur) nullibi, quod sciamus, Apostoli nuncupentur.  
§. 22. Hinc & illud factum est, quòd cum Apostolorum nomina enumerentur, Act. 1. cum duodenarius numerus totidem thronis à Christo donandus, tantâ cum curá integer servetur, ut avulso, vel occidente uno non desiciat alter resurrectionis Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 1.22. priorum tamen nomina ipsa ingens caligo obtexerit, affirmante inter Antiquos Eusebio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eccl. hist. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Septuaginta discipulorum Catalogum nuspiam recenseri.  
§. 23. His sic praelibatis, ad primum argumentum facilis responsio est, Eos, qui ex 70. discipulis Diaconos septem allectos affirmant, Emissarios, seu ministros Christi, (sed non Apostolatu functus) ad Diaconorum gradum (in Ecclesiâ non contemnendum) allectos asserere; Id verò non est [Detrudere ad Diaconatum] Ideóque quamvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, detrusionem Episcopi ad Presbyteri gradum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrilegii genus esse D. Blondello lubentissimè largiamur (& omnem tanti sceleris invidiam ab eo procul averti cupiamus) nullam tamen sacrilegii speciem Apostolis, qui ex Discipulis ad Diaconatum aliquos ascendere jusserunt, sine ipso sacrilegio, imputari posse existimamus.  
§. 24. Ad secundum pariter, Huic Diaconorum, ex Septuaginta discipulorum numero, surrogationi, nullam haereticae conversationis descriptionem aptari posse, nullam disciplinae prostrationem sequi, nullam levitatis, temeritatis, inconstantiae labem isti Apostolicae ordinationi assingi; nec enim prius Apostolos, aut Episcopos fuisse, sed discipulos & ministros Christi, qui tunc ad Diaconorum gradum sufficiebantur.  
§. 25. Ad tertium itidem, Nullius insaniae esse, siquis unum ex Septuaginta, Matthiam scilicet (& ut rem gratam D. Blondello faciamus, Barnabam) ad Apostolatum, gradum in Ecclesiâ supremum, Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, electum esse, alios verò septem, ad inferiora munera, ab Apostolis ordinatos, aut constitutos affirmet; neminem quippe hoc facto, (aut dictâ, aut) indictâ causâ praecipitem dari, neminem profano fastidio conculcari.  
§. 26. Haec verò omnia à D. Blondello satis fastidiosè, & intemperanter dicta esse, non est quod jam queramur, cum contra consultissimum Epiphanii testimonium, sententiam suam (nullâ authoritate munitam, nullis rationum momentis à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 censurâ redimendam) alio quam verborum clypeo tueri non potuerit; Huic certè causae ipsius non aliter propagandae necessitati imputandum est, quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leviter mutatis, sine omni probatione, aut exemplo, Apostolicam illis functionem tribuerit, cui unico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reliqua omnia superstruenda erant.  
§. 27. At & inter alia ad hanc materiam consarcinata, quartum apud 
* Apol. Hieron. p. 106.  D. Blondellum contra hanc nostram sententiam argumentum occurrit, Nicolaum scilicet è Diaconis unum, Proselytum fuisse, Quem, inquit, ad Apostolicam functionem ab initio vocasse Christum, absurdum censebitur, cum Apostolos ad Gentilem ullum, aut Samaritanum divertere, exerto mandato prohiberet Christus, Mat. 10.5.  
§. 28. Facilis itidem responsio, 1. Functionem Apostolicam, quatenus ea Authoritatem in Ecclesiâ significat, Nicolao nunquam, nec alteri cuivis, sub illâ saeculi parte, praeter 12. Apostolos, competiisse.  
§. 29. Secundò, Proselytorum (Hebraei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & inde Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Eccl. hist. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Peregrinos Israëlitis permixtos nuncupat) duo genera fuisse, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Proselytos Foederis, seu Justitiae, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proselytos Portae appellatos. Proselyti Foederis, Circumcisionem, Lotiones, Sabbata, & Mosaicos ritus omnes, adeóque integram Judaeorum religionem (sic ut apud Mahumedanos Mamluchis) suscipiebant, (cum aliis sola filiorum Noae praecepta observanda proponerentur) ideóque cooptari in Ecclesiam Israël à Rabbinis, in morem Judaeorum transgredi à Tacito dicebantur, Hist. l. 5. Et ut infantes recèns nati, consanguinitatibus omnibus prioribus exuti, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judaeorum praerogativae participes fiebant, idem Templi atrium ingrediebantur (cum Proselyti Portae, atrio Gentilium, ab atrio Judaeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Apostolus Eph. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Josephus, separato, & diviso continerentur) adeóque per omnia (nisi quòd Parentibus Ethnicis nascebantur) cum Judaeis exaequabantur.  
§. 30. Sic Justinus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Proselytus circumcisus, si populo accesserit, est tanquam inquilinus. Quod & à 
* Orat. 1. p. 9  Juliano de omnibus alienigenis, cujuslibet civitatis mores assumentibus, affirmatum videmus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Et si aliunde orti sint, tamen omnes, eo quòd ejusdem vitae rationis participes sint, moribúsque istic receptis & legibus utantur, pro civibus habendi sunt.  
§. 31. Tales Proselyti Sichimitae suerunt, talis Achior, Judit. 14.10. ideò apponi ad domum Israël dictus; Talis Nebuzaradan, ait 
* Sa●hedrin. c. 11. §. 24.  Gemara, talis Urias Hethaeus, talis Herodes Idumaeus, cujus ad posteros deductum regnum dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regnum Proselytorum; Talis denique Nicolaus, de quo nunc loquimur.  
§. 32. Talibus autem Justitiae, & Foederis Proselytis, aequè ac natis Judaeis, Christum miracula & verbum suum impertiisse, tandémque post fidem receptam, ministerio ipsorum uti potuisse, nemini incredibile erit, qui Matthaeum publicanum, adeóque Gentilibus exaequatum, ad Apostolatum ipsum admissum adverterit.  
§. 33. Quod autem ex Mandato Christi, Mat. 10.5. concludi optavit D. Blondellus, longè abest, ut concludatur. Ibi enim à Christo praecipitur, non, ut ait D. Blondellus, ne ad quemlibet Gentilem, aut Samaritanum divertant, sed tantùm ne ad viam Gentium, consinium puta Gentium, Tyri, & Sidonis, circum ambientium Galilaeam (dictam exinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 4.15. ex Is. 9.1. ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentilium, à Chaldaeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confinia, à Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redditur) ut nec ad Samaritanorum civitatem abeant, sed Judaeam solummodò peragrent, (cui primò ex decreto Dei, Fides Christi annuncianda erat, & in quâ tot civitates & vici erant, ut non prius omnes peragraturi sint quam Filius hominis venturus esset, v. 23.) Quod qui faciunt, nihil impedit, quo minus Proselytos in omnibus Judaeae civitatibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrorum omnium, ipsiúsque Foederis participes, (sortassis & foederis filios, ut two filiis Abrahami carnalibus contradistinguuntur, Act. 3.5. appellatos) ad fidem vocarent.  
§. 34. Certè Nicolaum ad Diaconatum inter primos assumptum esse satis patet, Act. 6. Quod cum tam exiguo spatio post praedicatum primò Evangelium factum sit, diúque ante fidem à Petro Antiochiae (unde Nicolaus oriundus erat) annuntiatum, non mirum videbitur, eos qui jam tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & pleni Spiritu sancto, & fide dicebantur, tales & tantos viros ipsius Christi tempore fuisse, ut ministerio, & famulitio eorum, satis commodè uti potuerit.   

CAP. VI  
Evangelistae ex Septuaginta Discipulis allecti. Barnabas, Thaddaeus, Sosthenes, Marcus, Lucas. Evangelistis Diaconi exaequati. Timotheus & Titus Evangelistae non erant, Evangelistae munus ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non extendebatur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut differat à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 15.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 3.5. Episcopi etiam Evangelizabant.  
§. 1. VIndicatio igitur Epiphanii testimonio, & authoritate, & argumentis D. Blondelli contrà militantibus tam prolixâ accommodatâ responsione, Ad Evangelistas, Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pergamus; Quorum itide● non paucos ex Septuaginta discipulorum classe assumptos testantur antiqui. Illud de Barnabâ (priusquam ad Apostolatum eveheretur) 
a Strom. 2.  Clemens, 
b Eccl. Hist. 1.11.  Eusebius, 
c Haer. 20.  Epiphanius; De Thaddaeo ad Principem Emissenum à Sancto Thoma misso, 
d Lib. 1. c. 11, 12.  Eusebius, ex monumento Edesseno; de Sosthene, 
e Lib. 1. c. 11  Eusebius; de Marco & Lucâ, 
f Haer. 51.  Epiphanius; de aliis alii, nemine, quod sciam, reclamante, affirmarunt; Nec opus est, ut plura addamus.  
§. 2. Imò cum Evangelistae munus in eo tantummodo positum fuerit, ut aliquis in fide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dono à Spiritu Sancto imbutus, (qui cum illis ab initio praedicati à Christo Evangelii permanserit, Act. 1.21.) Apostolis volentibus & jubentibus, ad praedicandam fidem proficisceretur, conversos baptizandi potestatem haberet, simulque fortassis miraculorum charismate donatus, morborum depulsione ad animas sanandas uteretur, & ad recipiendam fidem efficaciùs pertraheret, Si illud insuper advertatur, quod est verissimum, Diaconorum officium non sic ad mensarum administrationem restrictum esse, quin & ad isthaec omnia extenderetur, Act. 8.5, 6, 16. in idem planè recidere palam erit, quantum ad 70. Discipulos attinet, sive ad Evangelistarum (quod multi Patres dixerunt) sive ad Diaconatus gradum (quod Epiphanio disertim affirmanti non largitur D. Blondellus) ascendisse eos dicamus.  
§. 3. Videatur Pseud-Ambrosius, (cujus testimonio adeò libenter usi sunt D. Blondellus, & Cl. Salmasius) in Eph. 4. Evangelistae, inquit, Diaconi sunt, sicut fuit Philippus; Quamvis non sint Sacerdotes, Evangelizare tamen possunt sine Cathedrâ, quemadmodum & Stephanus, & Philippus memoratus.  
§. 4. Adeò sine omni rationis specie à Presbyteranae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fautoribus assumi solet, Timotheum & Titum, etc. quibus Presbyteros in Ecclesiis ordinandi (ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) haereticos excommunicandi, poenitentes absolvendi facultas in Scripturis competit, Evangelistas tantùm fuisse, & ut Evangelistas extra ordinem missos, haec omnia praestitisse.  
§. 5. Primò enim, Quis, unquam mortalium ab omni retro aevo, Timotheum Epheso, Titum Cretae à Paulo praepositum, non Episcoporum, sed tantummodò Evangelistarum nomine nosci voluit? Quis extra ordinem ad Ecclesiarum istarum gubernacula advectos esse? Aut in re tantâ, & ante tot annorum Centurias gestâ, quis testibus recèns natis, &, contra omnem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidem, in re suâ testimonium ferentibus, credendum esse existimabit?  
§. 6. Secundò, Quis Evangelistae officium, quod ad praedicandum primò, quibus incognitum est, Evangelium, & ad vicariam Apostolis in profectionibus suis operam praestandam instituebatur, ad constituendos Presbyteros, & ad regendas Ecclesias pertigisse affirmavit? Certè Philippus post conversam praedicatione suâ Samariam, ipse itidem Evangelista appellatus, Act. 21.8. non aliam quam baptizandi facultatem sibi arrogavit, Act. 6.12. impositione manuum, quâ Spiritu sancto imbuendi erant fideles, ad Petrum & Johannem Apostolos reservatâ, v. 14.  
§. 7. Imò tertiò notari etiam illud poterit, vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 16.15. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 28.29.) sic à voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissitam esse, Act. 15.35. ut illa ad Evangelii primam promulgationem, haec ad fidelium confirmationem, & instructionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodetur. Sic Apostoli Act. 5.42. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, docere eos qui jam conversi fuerant, Evangelizare autem aut praedicare Fidem Christi, quibus nondum innotuit. Sic & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Infideles, & extra Ecclesiam positos (videatur 2 Cor. 5.19. Mat. 13.19. Mar. 2.2. & 4.14. Act. 4.4. & 6.2.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad fideles, & intra Ecclesiae pomoeria manentes, spectabat.  
§. 8. Hinc igitur rectè, sub isto aevo, inter Doctores & Evangelistas differentia colligitur, Eph. 4.11. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Evangelistis ad plantandum ubivis Evangelium emissis, Doctoribus verò (aut quod idem est, Pastoribus) huic fundamento superaedificantibus, adeóque Christianos in fide roborandos, & intra ovile retinendos curantibus, Quos quidem Episcopos fuisse, & prae aliis omnibus dignos existimatos, quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplex alimonia obtingerit, 1 Tim. 5.17. simúlque praefectura, & Authoritas in Ecclesiâ, seu Episcopalis dignitas & eminentia, nos postmodùm monstrabimus.  
§. 9 cum verò illud unicum hîc objici videam, moneri scil. Timotheum ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciat, 2 Tim. 4.5. ideóque Evangelistam dicendum esse, Facilis quidem responsio est, Timotheum à Paulo Ephesinae Ecclesiae praepositum, universam sibi, quod saepius monuimus, Asiam concreditam habuisse, nec credentium tantùm, sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eorum qui credituri erant, Episcopum fuisse, nec igitur gubernandi tantùm fidelium coetus, sed & nondum credentibus annuntiandi Fidem onus illi incubuisse; Illud est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 2. illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod cum [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] conjunctum videmus; Nec igitur ex eo Episcopalem dignitatem & authoritatem Timotheo abjudicari, sed sub eâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sic ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus (ut inferiorem in superiori gradum) comprehendi certum est.   

CAP. VII.  
Presbyteri nihil sine Episcopo faciendi potestatem habent. Testimonium Canonis Apostolici, Ignatii, Concilii Laodiceni, Arelatensis, Tertulliani, Justini, Pseud-Ambrosii. Consignatio pro consecratione. Episcopus curator indigentium. Blondelli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Can. Ap. 33. Clementis Romani dictum illustratur.  
§. 1. SEcundò igitur, si, (ut à Septuaginta Discipulis ad Evangelistas, sic &) ab Evangelistis porrò ad primi aevi Presbyteros (postquam Presbyteri secundarii instituti sunt) aliósque id genus omnes, oculos convertamus, Patebit illud verissimum esse, & ex sententiâ universae Primitivae Ecclesiae prolatum, quod Apostolorum Canone 40. sancitum dicitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Soli Episcopo Populum Christi concreditum esse, nihil ideò à Presbyteris aut Diaconis sine sententiâ Episcopi faciendum esse. Sic & Can. 41. Dispensationem collectae soli Episcopo, ut magno Ecclesiae oeconomo, (sic ut oblationes Sacerdoti in veteri Testamento, & Liberalitas Fidelium, Apostolis Act. 4.34.) concreditam fuisse constat, Presbyteris verò, ac Diaconis, ab, & sub Episcopo, Praecipimus ut in potestate suâ Episcopus Ecclesiae res habeat. Si enim animae hominum pretiosae illi sunt concreditae, multò magis oportet eum curam pecuniarum gerere, ita ut potestate ejus indigentibus omnia dispensentur per Presbyteros & Diaconos, etc.  
§. 2. Id etiam ab Ignatio Martyre aliquoties pronuntiatum fuit, in Ep. ad Magnesios, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vt igitur Dominus sine Patre nihil facit, sic & vos sine Episcopo, neque Presbyter, neque Diaconus, neque Laicus. In Ep. ad Smyrnenses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nihil scilicet eorum quae ad Ecclesiam pertinent, aut à Diacono, aut Presbytero, sine Episcopo fieri oportere.  
§. 3. Quod & Laodiceni Concilii Can. 56. sancitum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sine sententiâ Episcopi Presbyteros nihil facere, Ut & Arelatensis Concilii Can. 19 Nec Presbyteris civitatis sine Episcopi sententiâ ampliùs aliquid imperare, vel sine authoritate literarum ejus in unaquáque parochiâ aliquid agere.  
§. 4. Et ne ad Actus tantùm eminentiores, Canones hos pertinere quispiam putet, dilucidè itidem Ignatius noster, De Eucharistiâ, ad Smyrnenses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ea Eucharistia firma reputetur, quae ab Episcopo celebratur, aut ab eo cui Episcopus licentiam concesserit. De Baptismo & Eucharistiâ simul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non licet sine Episcopo, aut baptizare, aut offerre, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sed quando illi visum fuerit, secundum beneplacitum Dei. Necessarium quippe Episcopi consensum esse, ut ratum & validum quidlibet in Ecclesiâ à Presbytero fieret.  
§. 5. Sic & Tertullianus de Cor. Mil. Non de aliorum quam de Praesidentium manu Eucharistiam sumimus (quod idem sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine affirmat Justinus Martyr Apol. 2.) & de Bapt. Dandi baptismum jus babet summus Sacerdos, qui est Episcopus, dein Presbyteri & Diaconi, non tamen sine Episcopi authoritate, propter honorem Ecclesiae, quo salvo salva pax est.  
§. 6. Sic cum Pseud-Ambrosius, seu, quisquis ille fuerit, Author anonymus Quaestionum in Vet. & Nou. Testam. In Alexandriâ, & per totam Aegyptum, si desit Episcopus, consecrare presbyterum affirmaverit, Ex eâ libertatis hujus (ut Aegypto peculiaris, & tantummodo cum abesset Episcopus) mentione, illud satis perspicitur, Eam Eucharistiae consecrandae authoritatem, nemini praeter Episcopum canonicè competiisse, dein verò Presbyteris, quibus Episcopus eam largitus sit.  
§. 7. Ex quo testimonio illud etiam palam fiet, D. Blondellum & Cl. Salmasium eandem, ne quid pejus dicam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occupasse, cum in altero hujus Pseud-Ambrosii loco, in Eph. 4. ab 
* Blond. Apol. p. 57 Salmas. Apparat. ad l. de Prim.  utroque laudato [Apud Aegyptum Presbyteri consignant, si praesens non sit Episcopus] per consignationem illam, aut confirmationem baptizatorum, aut poenitentium benedictionem, aut ordinandorum consecrationem denotari affirment, Quam ex antedicto loco ad solam Eucharistiae consecrationem pertinere satis constat.  
§. 8. De pecuniis etiam Ecclesiae disertim cavetur Can. Apostol. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Oportet Episcopum curam pecuniarum gerere, ita ut potestate ejus indigentibus omnia dispensentur per Presbyteros & Diaconos. Et initio Canonis, Praecipimus ut in potestate suâ Ecclesiae res habeat, quomodo de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justinus, Apol. 2, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Collecta apud ipsum deponitur, Ille antem omnium indigentium curator est. Quâ de re Polycarpum Ignatius monendum censuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopus viduarum curator esto. Et certè in universum Apost. Can. 39 Omnium negotiorum Ecclesiasticorum curam Episcopus habeat.  
§. 9 Horum omnium Canonum vim, uno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollendam curavit D. Blondellus, Presbyteros scilicet aequo propemodum jure cum Episcopo in omnibus intervenisse, adeò ut nec ipsis sine Episcopo, nec Episcopo sine ipsis agere quicquam fas erat. Et ne hoc ab eo sine omni probabilitatis specie dictum putetur, duo testimonia antiquissima ab eo producta sunt, Primum, ex Can. Apost. 33. Episcopo cuique Metropolitae, & analogicè singulis, hanc apertissimam legem latam esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ne ille sine omnium sententiâ quicquam faciat. Secundum, ex Clementis Romani ad Corinthios Epistolâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae à multitudine ordinata sunt, faciat.  
§. 10. quam candidè & ingenuè hîc se gesserit D. Blondellus, paucis videndum est. Integri canonis verba haec sunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Episcopos Gentium singularum scire convenit, quis inter eos primus habeatur, quem velut caput existiment, & nihil ampliùs sine ejus sententiâ gerant, quam illa sola singuli, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dioecesi propriae, & villis quae sub eâ sunt, competunt, sed nec ille sine omnium sententiâ faciat aliquid, sic enim unanimitas erit, etc. Manifestum est, vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ad Presbyteros, sed ad reliquos Gentis aut Provinciae Episcopos respicere; Quaedam scilicet esse, quae ad propriam uniuscujusque Episcopi di●cesim pertinent, ea à singulis Episcopis, sine respectu ad quemvis, seu Primatem, seu Coepiscopum, rectè fieri; Quaedam verò esse, quae rectè administrari non unius tantùm dioe●eseos, sed & universae Gentis, aut Provinciae intersit, Ea verò sine Metropolitae sententiâ non rectè fieri, imò ad unitatem Ecclesiae multum conferre, ut id genus omnia ex sententiâ omnium Chorepiscoporum fiant.  
§. 11. Nec foeliciùs certè D. Blondello cessit, quod ex Clemente produxit testimonium. Videatur itidem locus, seditionem contra Presbyteros Ecclesiae Corinthiacae, imò Episcopos Ecclesiae Achaicae (ut patebit cum ad Clementem descenderimus) motam, sic compesci voluit vir Sanctissimus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Turpe est, imò valdè turpe, firmissimam, antiquámque Ecclesiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propter unam aut alteram personam adversus Presbyteros seditionem concitare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quis inter vos generosus? Quis ad misericordiam pronus? Quis charitate prae aliis imbutus? sio dicat, si in mei gratiam seditio, contentio, schismata fiant, Ecce secedo, quocunque vultis abeo, & quae à multitudine praecipiuntur, facio, (Ego scilicet omnia in vestram gratiam facturus, aut passurus sum, non opto in meam vos quippiam seditiosè faciatis) ovile tantùm Christi cum Presbyteris constitutis pace fruatur.  
§. 12. Nihil hîc de Episcoporum potestate aut jure, nihil de Prebyteris Episcopo adaequandis; Clara omnia, & ab eo, quod hinc concludi voluit D. Blondellus, aequè ac Indi à Gadibus, longè remotissima.   

CAP. VIII.  
Ancyranus Canon, 12. Chorepiscopi. Cathedra. Aërii argumentum à Cathedris Presbyterorum. Ancyranus Canon 1. Non omnis Cathedrae Presbyteralis mentio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyteri & Episcopi concludit. Prima Episcopi Cathedra cum Authoritate in Presbyteros conjuncta. Duodecimi Canonis Ancyrani varia lectio. Chorepiscopi qui. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Clementem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Episcopum Civitatis pertinet. Vnum Altare. Altare contra altare. Cathedra Episcopi non nisi in urbe. Clementis Romani locus in contrarium à Blondello adductus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ejus variae acceptiones. Archiepiscopi, Sardicensis Canon. Vicani cum urbicis eadem Ecclesia. Episcopi vicani diu post Apostolos. Episcoporum vicarii. Chorepiscopi aliquando Episcopi, postea non. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid sit. Antiochenus Canon decimus explicatus contra Blondelli mentem. Ordinatio Episcopalis sine titulo. Chorepiscopi ad formam Septuaginta Discipulorum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde dicti, Notatus Walo & Gretserus. Antiocheni Canones à Blondello detorti. Chorepiscopis non licebat Episcopum, Presbyterum aut Diaconum ordinare. Canonis de Chorepiscopis genuinus sensus. Basilius de Chorepiscoporum authoritate. Dilemma de Chorepiscopis.  
§. 1. VErùm & aliud est quod hîc à Presbyteranis produci & magnifieri video, Canon scilicet ille Ancyrani Concilii duodecimus, qui de Chorepiscopis, & Civitatis Presbyteris agens, ipsorum cum Episcopis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabilire censetur.  
§. 2. Et quandoquidem in istis fuerimus, non putabimus nos rem omnem confecisse, donec Walonis, & D. Blondelli vestigiis inhaerentes, Canonem hunc ad calculos nostros revocaverimus: Canonis verba sic à Walone Messalino proponuntur, 
P. 30●▪  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chorepiscopis non licere Presbyteros aut Diaconos ordinare, sed neque Presbyteris Civitatis, sine permissione ab Episcopo per literas factâ in unaquaque parochiâ.  
§. 3. Hîc Presbyteros à Presbyteris ordinatos cerni clamat Walo, Chorepiscopos enim nihil aliud fuisse praeter Episcopos vicorum, & ab antiquo id nomen retinuisse, cum Presbyteri omnes dicerentur Episcopi, alioquin absurdum videri posse, quod Episcopi subjicerentur Episcopis. Concludit igitur, etiam sub Ancyrani concilii temporibus magnam inter Episcopos & Presbyteros aequalitatem durasse.  
§. 4. Quod ex eo etiam conclusum putat, quòd ejusdem Concilii Ancyrani Canone 1. Presbyteris Cathedra assignetur, cum de Presbyteris agens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honorem, inquit, propriae cathedrae retinere iis concedat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, offerre verò, aut alloqui populum de suggestu, aut qualicunque Sacerdotali officio fungi iis licere non vult. Dein subsumit, Cathedra propriè est Episcopalis, & saepe oc●rit in collatione Carthaginensi, si igitur participes & consortes honoris Cathedrae Presbyteri cum Episcopo, ●c sequitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habere Episcopos quam Presbyteros praeter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 5. quam hîc rectè ex Canone primo assertionem suam de Cathedrae consortio confirmaverit Walo, primò (& 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) dispiciendum est, dein ad Chorepiscopos, etc. in Canone 12. procedendum.  
§. 6. Et ut omnia statim elucescant, Illud primò notetur, hoc ipso Aërium argumento militasse, cujus haec ipsa verba Epiphanius refutanda produxit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 3. Cont. Haer. T. 1. Ad quae statim ex Catholicae Ecclesiae sententiâ Epiphanius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 7. Verùm secundò, consulatur & conspiciatur Canon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Manifestum est illud tantummodò hoc Canone curari, ut Presbyteri, qui sacrificia idolis offerendo graviter peccaverint, post verò ex poenitentiâ facti ad confessionem Christi, & certamen, verè, & non ex simulatione aliquâ se receperint, aliquam debiti supplicii relaxationem reportarent, nempe ut honorem quidem sedis, aut Cathedra● sedis scilicet Presbyteralis) retinere, aut ejus participes esse permittantur (ab officii sui dignitate neutiquam deponendi) offerre autem, aut sermonem ad populum facere, aut sacerdotalibus officiis fungi, illis non liceat.  
§. 8. At quid hîc de participatione, aut consortio honoris Cathedrae cum Episcopo? Quid de Presbyteri cum Episcopo in aliis omnibus praeter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaequatione? Nullus planè de Episcopis sermo, de Presbyteris tantùm indicitur, quaenam scilicet illis poenae moderatio competat, nempe ut honoris Cathedrae suae, i. e. Presbyteralis participes esse permittantur, si peccati verè poenitentiam egisse censeantur, at aliud nihil.  
§. 9 Non opus est ut à Walone edoceamur, suas Presbyteris Cathedras fuisse; verùm supra Presbyteros omnes, sublimiorem Cathedram Episcopo assignatam fuisse, cujus nulla unquam Presbytero cuivis participatio, aut consortium fuit, si nondum perspexerit Walo, tandem monendus est, quod tamen ab eo satis agnitum videtur, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopi excipiat; Quâ, si ordinis tantùm prioritatem, sine superioritate, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni intelligi putaverit, sibi turpiter imponi passus est; Si verò cum Cathedrâ excelsiori & honoratiori, conjunctam etiam supra omnes Presbyteros authoritatem, & dignitatem, pulchrè sanè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyterorum & Episcopi stabilita putabitur. At de istis in re manifestâ plus satis.  
§. 10. A primo igitur ad duodecimum Canonem deveniamus, experturi an feliciùs Waloni successerit, quod à Chorepiscopis & Presbyteris Civitatis dicendum putavit, quam quod à Cathedrarum mentione, quâ ad opem labascenti causae ferendam uti voluit, petebatur argumentum.  
§. 11. Quâ in re non opus est, ut Walonem cum D. Blondello committendum curemus, qui hunc Canonem aliter legendum duxit, & ex aliorum codicum fide pro [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] substituit. Quid de integro Canone censendum sit gradatim dicemus, ab eâ, quae ad Chorepiscopos spectat particulâ, exorsi.  
§. 12. Et primum quidem, quinam hi Chorepiscopi fuerint, paucis disquirendum est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine Villanos, aut Regionarios, aut qui, non in Civitate, sed in totâ late sparsâ Regione degunt, Episcopos intelligi ex vi nominis palam est. Illud etiam voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fine Canonis significatur, eâ notatur universum cujusque Civitatis territorium, seu regionis istius villae omnes, quae Urbis Episcopo subsunt.  
§. 13. Sic in Clementis Romani ad Corinthios Epistolae inscriptione, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ubi non solùm quae inter Civitatis muros continebatur Ecclesia, sed & quae in universo territorio, seu suburbicariâ regione, Romano Episcopo suberat, Romam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur, i. e. prope vel juxta urbem habitare.  
§ 14. Illud enim cuivis notum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem, seu regionem circumjacentem, ad Episcopum Civitatis antiquitùs pertinuisse, & illi subjectam fuisse, juxta illam Ignatianae ad Roman●s Epistolae epigraph●n, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignatius Ecclesiae quae praesidet in loco, i. e. in Civitate seu loco praecipuo regionis Romanorum, Quibus verbis, Ecclesiae quae in urbe est, adeóque urbis Episcopus toti regioni circumjacenti praesidere affirmatur; Episcopi enim sub primis temporibus non nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in singulis urbibus, aut oppidis principalibus constituebantur.  
§. 15. Quod adeò extra omnem controversiam ponitur, ut docti viri in unius regionis Ecclesiâ, non nisi unum altare antiquitùs fuisse crediderint, juxta praescriptum Judaeorum ritum, quibus licet plurimae Synagogae, unicum tamen templum, & altare, ídque in urbe Hierosolymitanâ omnibus totius gentis incolis patebat. Sic ut Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epistolâ ad Philadelphenses rectissimè conjunxerit, & schismatici porrò omnes altare contra altare erexisse dicerentur. Consulatur Cyprianus de unitate Ecclesiae, Ep. 40.72.73.  
§. 16. Ut ut illud sit (nam in re incompertâ non est audacter nimis pronunciandum) de Cathedri● Episcoporum non nisi in urbibus figendis nulla nobis nisi cum D. Blondello controversia futura est. Quamvis enim id omnibus notius sit, quam ut probationibus indigeat, id tamen ille unus mortalium, aut non vidit, aut nos videre noluit, Constitutos ab Apostolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopos, qui verè & propriè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praestarent, se, ex oculato teste Clemente asseverante, didicisse 
* Apol. p. 93.  affirmans.  
§. 17. Verùm nihil tale aut vidit, aut testatus est Clemens (oculatus testis ille) Romanus, Id tantùm dixit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Per regiones & civitates praedicantes Apostoli, primitias eorum in Episcopos & Diaconos eorum qui credituri erant, constituebant.  
§. 18. Hîc primò de voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distingui posset, quae quandoque cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quandoque cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjuncta invenitur. Si cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjungatur, Vicorum numerum, aut multitudinem notatura est; at Civitatum, si cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 19 Imò cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpetur, palam est eâ frequenter Provinciam integram ex pluribus civitatibus constantem significari; Sic 
* Geogr. l. 13.  Strabo de Asiâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sic & in scriptis Ecclesiasticis, provinciam ex pluribus civitatibus & Ecclesiis, quibus singulis Episcopi praesunt, aggregatam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupari videmus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Concil. in Trullo, Can. 2. Et▪ jampridem per omnes provincias & singulas urbes instituti sunt Episcopi, Cyprian. Ep. 52. ubi per provincias instituti Episcopi, iis, qui p●rbes instituebantur, praepositi, Archiepiscopi, non Chorepiscopi erant.  
§. 20. At secundò, Si per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pagorum, aut villarum, aut vicorum, (quatenus eae civitati opponantur) confinia, à Clemente hîc intelligi concederemus, nihil tamen ex eo D. Blondellus lucraturus est.  
§. 21. Affirmat certè praedicasse Apostolos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequè ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Affirmat Episcopos & Diaconos constituisse, at de Episcopis in regionibus istis, & non in urbibus tantùm, constitutis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem.  
§. 22. Plura ad hunc Clementis locum, cum eum consultò tractaret, dicenda putavit D. Blondellus [Nondum, inquit, Clementis saeculo cuiquam in mentem venisse, quod A. D. 347. à Sardicens● Synodo primùm decretum est, Licentiam non dandam ordinandi Episcopum, aut in vico aliquo, aut in modicâ civitatulâ, ne vilescat nomen Episcopi, nec dedignatos tunc Apostolos vicanorum saluti eandem, quâ urbibus urbanísque providebant, curam impendere.  
§. 23. Certè nec nos putamus Sanctissimos viros cujusvis salutem posthabuisse, ideóque per omnes non urbes tantùm, sed & vicos verbum praedicasse; sed quae demum animarum incuria, aut dedignatio putanda fuit, si (ad honorem Episcopo conciliandum (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut de Canone Laod. 52. dixit Balsamo) & ad Ecclesiae conservandam unitatem) Episcoporum Cathedras extra necessitatem multiplicandas non esse, eásque in urbibus tantùm, non in villis, aut pagis quibusvis instituendas esse, Apostolis visum fuerit? Certè qui in Sardicensi Concilio illud statuerunt, ex hâc ipsâ causâ factum suum tuentur. Videatur integer Canon, quem ad usum suum decurtari maluit D. Blondellus. Licentia, inquit Hosius, danda non est, ordinandi Episcopum, aut in vico aliquo, aut in modicâ civitate, cui sufficit unus Presbyter, quia non est necesse ibi Episcopum fieri, ne vilescat nomen Episcopi, aut authoritas. Nihil hîc ex animarum salutis incuriâ factum, sed quia nulla Episcopi necessitas fuit; Nec certè. major Apostolorum, de quo Clemens locutus est, tempore necessitas fuisse censenda est, cum qui tunc creabantur Episcopi & Diaconi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praepositi constituerentur, perpaucis adhuc ad fidem recipiendam persuasis.  
§. 24. Piget talibus immorari, ut & aliis id genus multis, declamatorio more effusis, p. 93. Fervente scilicet illis temporibus charitatis spiritu, urbibus vicos, liberis servos, divitibus pauperes gratiam coelestem aequasse, ut unum omnes in Christo essent, Gal. 3.28. Illud quidem fatemur lubentissimè, ideóque vicanos, villanos, regionarios omnes aequè ac Cives, aut Hierosolymitanoes, aut Romanos, Apostolis charos & aestimatos fuisse, ideóque ad Episcopum, licèt in urbe residentem, eorum omnium & singulorum curam pertigisse, unámque cum urbe, utut purpureâ, aut florenti, Ecclesiam constituisse. Estque hoc [unum in Christo esse] non ut tribus, aut quatuor ubivis sparsis, Christianis, peculiaris statim Episcopus praeponatur. Id enim non ad unitatem, sed ad schismata alenda aptissimum esse, Apostol● satis noverunt, nec citra omnem necessitatem, constituisse putandi sunt. At è diverticulo in orbitam revertamur.  
§. 25. Augescente igitur fidelium multitudine, fatemur aliquando, sed non statim post Apostolos, tales in regionibus, aut vicis Episcopos constitutos esse, qui vicariam Episcopo Civitatis, cui subjiciebantur, operam exhiberent, ideóque in hoc ipso Ancyrano Canone, ab Isidoro Mercatore, à 
* Breviat. Ca●▪  Fulgentio Ferrando, à Gentiano Herveto, aliisque non paucis, Vicarios Episcoporum appellatos. Hos Episcopalem ordinationem aliquando accepisse testatur Laodicenus Canon 57 (Ancyrani hujus post 50. annos vestigiis inhaerens, at aliquid de novo additurus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquiunt Patres, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non oportet in vicis, & regionibus Episcopos constitui, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sic Oxonienses Codices MS. communiter legunt, sic Dionysius Exiguus, Isidorus Mercator, & Gentianus Hervetus; Sic ex MSS. Bibliothecae Regiae se emendasse ait Chr. Justellus, non, ut Tilius, & Binius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sed circuitores, alios sine dubio absque Episcopali ordinatione emissos, & à prioribus, eo quòd Episcopi non essent, distinctos (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Balsamo) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Qui verò prius constituti sunt, nihil sine Episcopi, qui in urbe est, sententiâ faciant. Ubi supponitur aliquos ex hoc numero jamjam Episcopos constitutos esse, licèt illud in posterum vetetur. Idem etiam Antiocheno Canone decimo plusquam innui videmus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Qui in vicis & regionibus sunt, vel qui Chorepiscopi dicuntur, etiamsi impositionem manuum Episcopi acceperint, & (ut Latinus Canonum Codex duriusculam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicari voluit) ut Episcopi consecrati sint, etc. (sic & in fine Canonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chorepiscopum Civitatis Episcopus ordinet, cui ille subjectus est, ait Latinus.)  
§. 26. Ita sine dubio significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ista ejusdem Concilii Canone 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ubi ut praecesserat [Episcopus] sic & sequitur [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] quod & Canone 18. per [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] explicatiùs effertur.  
§. 27. Adeò mihi neutiquam persuasurus est D. Blondellus, Tres hominum conditiones (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui in minoribus oppidis ministrant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui in villis fundísque rusticis quibuscunque constituti sunt; Chorepiscopos, qui inter constitutos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paucissimi erant) canonis istius verbis apertissimis distingui. Certè si sic explicare & probare sententiam suam possit, ut praeter Episcopum civitatis, tres alias hominum conditiones eruere possit, quibus singulis Episcopalis ordinatio aliquando competiisse putanda sit, sic ut de iis dici rectè possit [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etiamsi ordinationem Episcoporum acceperint] (quod de eo, quod nunquam accidit, supponendum non erat) & qui singuli Subdiaconos, aliósque praeter Presbyteros & Diaconos omnes in Ecclesiâ constituere potuerunt, Fatebor me in hâc omni luce caecutiisse; Sin minus, patiatur se vir Doctissimus cum vulgo sapere, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 additione, priores phrases explicari, & ad saeculi stylum accommodari permittat.  
§. 28. Si verò quaeratur, quomodo qui ut Episcopi consecrati sunt, ab aliis per omne aevum Episcopis distinguantur, Respondetur, eo quidem imprimis distingui, quòd ab unico civitatis Episcopo, cum alii à Synodo, aut à tribus ad minimum Episcopis constituerentur, 2 do quòd sine titulo aut Cathedrâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutè ordinati fuerint, quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ait Zonaras, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Blastares) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, circumeant regionem, & fideles confirment, etc. Et ita, (ut verbis doctissimi Scriptoris, non meis illud dicam) in regionibus, agris, aut pagis praepositi, officio Episcopi fungantur, veluti vicarii Episcopi.  
§. 29. Hinc est quod Concilii Neocaesariensis, eodem anno quo Ancyranum, congregati, Canone 13. Chorepiscopi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad exemplum aut formam Septuaginta esse dicantur, Ut enim illi à Christo emissi sunt, ut coram facie ejus irent, regnum coelorum praedicarent, morbos curarent, & sic vicariam ei operam locarent (nullâ tamen fixâ, aut duraturâ, & qualis duodecim Apostolis postea contigit, authoritate induti, statímque ad Dominum suum redituri) Sic & hi regionarii Episcopi, ab Episcopo civitatis emissi, confirmabant fideles, poenitentes absolvebant, aliáque nonnulla, quae ad eum pertinebant, ejus quasi loco & vice praestabant.  
§. 30. Quod hîc de 70. Christi discipulis affirmat Canon iste, ad 70. Mosis Presbyteros Numb. 11.14. trahi voluit, nescio quo fato ad omnia permiscenda natus, D. Blondellus. At ubi quaeso 70. Mosis Seniores, ad regiones à Mose emittebantur, euntes, redeuntes, Mose solo juxta Tabernaculum sedem figente? Illud de 70. Discipulis distinctè affirmatur; Nec quicquam Chorepiscopis nostris convenientius dici potuit; Quorum igitur loco succedere, Laodiceno Canone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jubebantur, Circuitores, Visitatores, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Balsamo, Exarchi hodiè ab Episcopis promoti.  
§. 31. Illi quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideò dicti, quòd ut medici apud Justinian. qui circumeunt urbem, causâ sanitatis hominibus reddendae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupati sunt, sic illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ait Balsamo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ait Zonaras, & Blastares, regionem aut vicos circumirent; Nec igitur Waloni credendum est, qui sine omni probatione, non à circumeundo regionem, sed à curando Ecclesiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictos voluit (ut & morbus, inquit ille, quacunque ratione curatus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eo saeculo dicebatur) cum iisdem utrumque competat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, titulus verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à priori non à posteriore ducatur, nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unquam medici dicantur, quia curant morbos, sed quia curaturi circumeant. At prodigii instar est quod in hujus vocis redditione 
* In Cod. c. 14.  Gretsero accidit, qui eâ notari voluit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quorum munus erat circumire Templum & dormiturientes excitare. Res clarior est quam ut ulteriori disceptationi locus sit, ideo quòd regionem & vicos omnes (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) circuirent & visitarent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictos esse.  
§. 32. Mirari igitur satis nequeo, quid itidem D. Blondello in mentem venerit, ut haec hoc Ancyrano Canone comprehensa, eodem sensu dicta esse affirmaverit, quo de Episcopis Antiochena Synodus sancivit Can. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Can. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exinde concludens Episcopum aequè arctis compedibus de Chorepiscopos cohibitos esse.  
§. 33. Verùm primò illud manifestum est, Antiochenos Canones istos ad Episcopos quosvis, aliorum officiis se immiscentes, ideóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spectasse.  
§. 34. Secundò, Ordinationem Presbyterorum & Diaconorum Chorepiscopis in universum interdici, & non solùm in alienâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Illud praeter lucidissima Canonis verba, Antiochenus Canon decimus, Ancyrano post 27. annos succedens, monstrabit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chorepiscopi hîc suas metas scire jubentur, lectores, subdiaconos, exorcistas constituere, nentiquam verò Presbyteros aut Diaconos ordinare, sine Episcopo civitatis, cui & ipse & regio integra subjicitur. Sic 
* Ep. ad Episc. Numid. Tom. 1. Concil.  Damasus, Chorepiscopis, inquit, non liceat Sacerdotes consecrare, nec Diaconos. Et 
† Epist. 88 ad Episc. Gall. & Germ.  Leo primus, Quamvis cum Episcopis plurima iliis (Chorepiscopis) Ministeriorum communis sit dispensatio, quaedam tamen Ecclesiasticis regulis sibi prohibita noverint, sicut Presbyterorum & Diaconorum consecratio.  
§. 35. Nec est quòd verba ista in fine Canonis Ancyrani à D. Blondello posita [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] illi fraudi fuisse putemus, cum illa, si genuina lectio esset, ad posterius Canonis membrum, in quo de Presbyteris civitatis sermo est, non ad prius, in quo de Chorepiscopis, referatur.  
§. 36. De lectione verò istâ, quam non sit genuina, & quam rectè à 
* Wal. Mess. p. 304.  Walone & 
† Appar. ad l. de Prim. Papae p. 74.  Cl. Salmasio rejiciatur, plura mox dicemus.  
§. 37. Tandem igitur quid hoc primo Ancyrani Canonis tmemate intelligendum sit, videamus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hoc est, Placuit Synodo huic, ut Chorepiscopi, quamvis antehac in regionibus suis, (aut licentiâ nimiâ abusi, & supra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suum elati, aut ex potestate sibi per ordinationem Episcopalem collatâ) Presbyteros & Diaconos ordinaverint, in posterum tamen illâ libertate non utantur; Subdiaconos tantùm, aliósque inferiora Ecclesiae munera obeuntes constituant, reliquáque quae ad officium suum, ex Episcopi civitatis jussione, aut approbatione, pertinent, diligenter praestent.  
§. 38. Hunc solum sensum huic Canoni subesse, testis est omni exceptione major Antiochenus Canon 10. modò prolatus, cui tamen, praeter alia praedicta, addi etiam poterit insignis locus Basilii Magni (post annos circiter 60.) in Epist. 181. ubi de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approbationis & receptionis modo, verba faciens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic describit, Omnis, inquit, eorum conversatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, curiosè à Presbyteris & Diaconis cum illis habitantibus indagabatur; Illi porrò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Chorepiscopos referebant, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acceptis eorum qui verè testimonia ferebant (i. e. testimonia fide digna) calculis, sive suffragiis, & cum Episcopum prius de iis certiorem fecerint, hunc ad modum, ministrum quemvis (Subdiaconum scilicet, etc.) ordini Hieraticorum, vel eorum qui sacris ministraturi erant, accensebant, cum corruptis jam saeculi moribus, omnibúsque in pejus degenerantibus, Chorepiscopi, ad quos Epistolam istam misit Sanctus Pater, Episcopum civitatis insuper habentes, rémque omnem ad illum nihil pertinere censentes (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) totam sibi ipsis authoritatem arrogarent, ac assumerent.  
§. 39 Clarissima adhuc omnia, & ex quibus ad derogandam Episcopo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & singularem (tam in urbe, quam in regione suburbicariâ) authoritatem illi eripiendam, aut minuendam, aut ad quamcunque potestatem cuivis, praeter Episcopum, & Vicarium ejus (ad id aut Episcopali ordinatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. sine titulo indutum, aut ad speciales operas ab eo quovismodo constitutum, reservatâ sibi uni Presbyterorum & Diaconorum ordinatione) asserendam, nihil planè colligi, aut concludi potest.  
§. 40. Illud (non ex istis tantùm praemissis à me propositis, & probatis, sed & contra quemlibet dissentientem, ex suis) hoc unico dilemmate extra dubium ponetur.  
§. 41. Chorepiscopi Ancyrano hoc Canone memorati, aut Episcopalem ordinationem singuli accepisse credendi sunt, aut sine eâ, ad speciales operas in regione & vicis praestandas, ad libitum Episcoporum, &, ut, eorum Vicarii, literis tantùm signatis, aut aliâ quavis ratione, ab iis muniti sunt; Si prius concedatur (quod à nobis satis confirmatum esse putamus) tunc statim sequetur, hos regiona●ios Episcopos, utcunque Civitatis Episcopis subjacentes (qui & ipsi quadamtenus Metropolitae subjiciebantur; videatur Antiocheni Concilii Canon 9) verè tamen Episcopos fuisse, sed non Civitatum; ut & Episcopi minorum civitatum Episcopi sunt, sed non Metropolitae; Imò Episcopos, quantum ad ordinationem spectat, sed non quantum ad titulum; Episcopos scilicet, suadente necessitate, sine titulo ordinatos, Episcopos denique Vicarios (nec igitur, ut Walo hinc sequi voluit, Presbyteros à Presbyteris ordinatos, nec qui solùm Presbyteri erant, Episcopos dictos esse.)  
§. 42. Hos itidem cum tales essent, nec adhuc Ancyrano Canone prohiberentur, Presbyteros & Diaconos regionarios ordinasse, aliáque in regionibus administrasse (ita tamen ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praesente aut Episcopo, aut P●sbytero Civitatis, ne minima quidem illis licerent; videatur Neocaesariensis Concilii Canon 13.) & haec omnia quidem adhuc rectè, & ex jure suo, ut Episcopos regionarios, ac Vicarios fecisse. Postea verò quorundam actuum ad eos prius pertinentium exercitia, canone isto (ut & Antiocheno dein decimo) illis interdicta esse, & ad solum Episcopum Civitatis relata, aut, si Arab●co istius Canonis Paraphrastae credamus, ad Chorepiscopum, ex mandato Episcopi civitatis; Sic enim ex Arabico Canonum MS. Oxoniensi legimus: Vt non faciant Presbyteros aut Diaconos omnino, neque in villâ, neque in urbe absque mandato Episcopi, Nisi rogatus fuerit Episcopus hâc in re, & permiserit eos ut faciant eos, nec non scripserit eis scriptum, quod authoritatem dabit eis eâdem de re; Ex eo autem nihil contra ipsam potestatem, ante interdictum Canone exercitium, satis liberam, concludi posse; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 43. Sin verò posterius supponatur (nullatenus tamen concedendum) Chorepiscopis scilicet his Episcopalem ordinationem nunquam contigisse, Tunc & illud sequetur, eos, si quando Presbyteros aut Diaconos ordinaverint (quod adhuc de illis neutiquam affirmatum vidimus) orbitam planè & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suum transiliisse, rectéque ab Ancyrano, ut & Antiocheno Canone in ordinem redactos esse; Sic tamen ut alia quaedam (Subdiaconorum, etc. constitutio) iis ab Episcopo Civitatis indulta, & nondum interdicta, sed specialiter ipsis canonis verbis reservata, iis adhuc competiisse putentur. At illud ex abundanti. De Chorepiscopis igitur, adeóque priori istius Canonis parte id satis supérque dictum esto.   

CAP. IX.  
Secundum Canonis membrum de Presbyteris. Lectiones variae. Arabicus Interpres. Canonis emendatio. Argumenta pro emendatione. Canonis sensus Presbyteranis nullatenus favens.  
§. 1. IStis igitur sic perpensis, pergamus ad posteriorem Canonis portiunculam, quae ad Presbyteros pertinet, ea sic in Wal. Mess. ut & in App. Claudii Salmasii ad lib. de Prim. proponitur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Latinè ex Dionysio Exiguo, Sed nec Presbyteris Civitatis fine praecepto Episcopi vel literis, in unaquaque paroeciâ. A D. Blondello pro [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] & pro [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ponitur. Harum lectionum, non ita latè dissitarum, sensus tamen planè alius atque alius. Nam si cum D. Blondello [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] legatur, cum in initio Canonis praecesserit dativum [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] necessum erit ut [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] cum praecedente [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] connexa, à verbo itidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regantur, & ita sensus lucidissimus (at qui Presbyteranae causae nequaquam faveat) exurget. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chorepiscopis non licere Presbyter●s civitatis ordinare, sine mandato ab Episcopo per literas recepto.  
§. 2. Et huic certè lectioni MS. Arabicus vetustus calculum suum & suffragium daturus est, Cum de Chorepiscopis sic canonem proponat, Ne faciant Presbyteros neque Diaconos omnino, neque in villâ neque in urbe absque mandato Episcopi, etc. nec syllabam addat, quâ innuatur, aut explicetur, quid Presbyteris Civitatis, aut in suâ, aut alienâ paroeciâ liceat, vel non liceat.  
§. 3. Huc etiam pertinere videtur titulus huic Canoni à Dionysio Exiguo praefixus. Quòd non oporteat Chorepiscopos ordinare Clericum nisi in agris & villatis, de Presbyteris itidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. At si ista cuiquam non arrideant, ad alia procedamus.  
§. 4. Et cum in his verbis recensendis adeò magna sit exemplarium varietas, Infinita quidem occurrunt, quae hîc dici possunt. Post codices autem quos nactus sum, singulos inter se collatos, nihil mihi potius videtur, quam ut truncato & manco canoni, vocula una aut altera addatur, verbáque sic demum graecè legantur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sed neque Presbyteris civitatis, sine mandato ab Episcopo per literas recepto, quippiam facere in unaquâque paroeciâ.  
§. 5. Voces istas [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] aut aliis quae iis aequipolleant, sic interserendas esse, & in antiquis Graecis codicibus olim lectas fuisse, testabitur primò Isidorus Mercator (cujus editio in Ecclesiis Hispanicis ante Dionysium Exiguum, recepta est) qui sic legi voluit. Sed nec Presbyteros civitatis sine Episcopi praecepto ampliùs aliquid imperare, vel sine authoritate literarum ejus aeliquid agere.  
§. 6. Secundò. Idem nobis persuasura est Gentiani Herveti versio (à 
* Apol. p. ●7.  D. Blondello vetus appellata) Sed nec Presbyteros Civitatis sine jussu Episcopi aliquid jubere, neque in unaquâque paroeciâ aliquid agere.  
§. 7. Tertiò. Sic 
* Breviat. Ca●.  Fulgentius Ferrandus, Canon 92. Vt Presbyteri Civitatis sine jussu Episcopi nihil jubeant, nec in unaquâque parochiâ aliquid agant, Can. Sardicen. (legendum sine dubio Ancyr.) tit. 13.  
§. 8. Quartò. Ipsius Dionysii Exigui exemplar illud, quo Adrianus primus usus est, quódque & ille & (ipso D. Blondello fatente) Capitulare Aquisgrauense veteri Codici praetulerunt; Sic enim ibi Canonem istum exaratum perspicimus, Sed nec Presbyteris civitatis sine Episcopi praecepto ampliùs aliquid imperare, vel sine authoritate literarum ejus in unaquâque parochia aliquid agere.  
§. 9 Quintò, Denique, Huic Canonis hujus lectioni suffragatur, miréque concordat Laodicenus 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Similiter & Presbyteri praeter consilium Episcopi nihil agant; Quibus verbis cum de Chorepiscopis propositum Canonem claudi videamus, eodem planè modo, quo hîc Ancyranus conclusus est, nihil magis consentaneum, aut idoneum definiri potest, quam ut hi duo Canones sic in universum aequipollere censeantur, ut mutilatus unus ex altero sanari & explicari possit.  
§. 10. Quod si fiat, lucidissima statim omnia futura sunt, & cum Christi verbis, quae omnem Apostolis authoritatem, cum Ignatii toties iteratis, quae Presbyteris nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 largita sunt, & denique cum Arelatensis, aliorúmque conciliorum decretis concorditer, & harmonicè conspirantia: nec quivis certè in universo Canonum codice, Presbyteranorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minus favisse reperietur, quam qui prae aliis omnibus laturus subsidium putabatur.   

CAP. X.  
Argumentum ex Eutychio. Eutychii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Episcopi in Aegypto plures praeter Alexandrinum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopus Anianus. Hieronymus cum Eutychio non concordat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Episcopos, electio ad Presbyteros pertinere potest.  
§. 1. REstat unicum Argumentum, quod contra Thesin nostram satis prosperè militasse quibusdam creditur, Ex Annalistâ illud Alexandrino, aut Originum scriptore Eutychio, Authore certè (ne quid gravius dicam) non adeò venerando, produxit 
* Praef. p. 17.  D. Blondellus, Qui post Marci Ecclesiae Alexandrinae fundatoris tempora, usque ad Demetrium ejusdem Ecclesiae Episcopum, Patriarchas sing●los Alexandrinos electos, & cum ordinatione manuum ordinatos à Presbyteris 12, ídque ex ipsius Marci jussu factum esse affirmat.  
§. 2. Facilis itidem responsio, nullam hâc in re Eutychio fidem deberi, ut qui assertioni huic apertâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viam muniverit, nullam ante Demetrium in universâ Aegypto, praeter Patriarcham Alexandrinum, Episcopum fuisse pronuntians.  
§. 3. Verùm potior multò testis Eusebius, l. 6. c. 1. apud quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. plurium in Aegyto dioecesium, (quas sine Episcopis, qui illis praeficerentur, fuisse nemine credibile erit) mentio reperitur, quarum, inquit ille, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demetrius post Julianum suscepit.  
§. 4. His addi secundò potest, Patriarchatum (quem ab ipsius Marci temporibus 
* Anianum Marcus constituit Patriarcham, & Is primus erat Alexandriae Patriarcha constitutus, & constituit Marcus 12. Presbyteros qui manerent cum Patriarchâ, adeò ut cum vacaret Patriarchatus, cligerent unum, & Patriarcham crearent.  Eutychius ipse agnoscit) civitatis istius Episcopo neutiquam competere potuisse, si nulli in universâ provinciâ Episcopi essent, quibus praeponeretur; Ideóque quod ab eodem Eusebio de Marco affirmatur, l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dignum est quod his addatur, eum nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, plures in ipsâ Alexandria constituisse Ecclesias, (quas sub nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anianus suscepit, c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) Tantam enim multitudinem eorum fuisse, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex primâ Marci aggressione Christi fidem amplexabantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sanctissimo vitae ejus instituto ad fidem allecti, ut Philo Judaeus Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, missus ad Caium Imperatorem legatus, 
† Vid. Photii Bibl. p. 278.  ipsorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi delineandam scriptis suis putaret.  
§. 5. Nec illud tantùm. Videatur liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & ex eo Eusebius hist. l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Describit, inquit ille, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aegyptiacum hunc praesidendi modum inter eos qui Ecclesiastica ministeria obierunt. Is verò duobus absolvebatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diaconorum ministeriis, & supremis, super omnes, Episcopatus, vel Episcopalis honoris praesidentiis. Omnia quidem ad aliarum Ecclesiarum ritum amussitata, nec quicquam extra orbitam, quo sibi sic prolixè placeant, aut exultent Presbyterani.  
§. 6. Tertiò, de Valentino affirmat 
* Advers. Val. in init.  Tertullianus, Episcopatum ab eo affectatum esse, ut qui eloquio multum potuit, cum verò spe istâ excideret, aliúsque ex causâ martyrii ei anteponeretur, ad haeresim divertisse. In Aegypto illud factum esse satis constat, ipsum quippe Val●ntinium, 
* Haer. Valent. in init.  Epiphanio teste, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex divisione Athribite, satis ab Alexandriâ dissitâ, oriundum, nec igitur causam subesse, cur aut Alexandrinum Patriarchatum ab Athribite affectatum, aut nullos praeter Alexandria Patriarcham in Aegypto Episcopos fuisse suspicemur.  
§. 7. Imò quartè, eundum hunc Marcum in Pentapoli Ecclesias constituisse, author est vitae ejus scriptor apud Photium, quas igitur Patriarchae Alexandrino subjici jubet Canon Nicenus 6. ut & Aegypti & Lybiae reliquas, ídque ex antiquo & primitivo more in Ecclesiis illis obtinente.  
§. 8. Quintò, in Epistolâ Adriani Imperatoris, apud 
* Vit. Saturnin.  Vopiscum, eorum mentio occurrit, qui se Christi Episcopos dicunt, ídque in Aegypto, ubi Serapis colebatur, & ne Episcopos pro Presbyteris sumi putemus, statim distinctè adjicitur, Nemo Christianorum Presbyter.  
§. 9 Sextò, Hieronymus ipse, cui sic amicè suffragium suum dedisse Eutychium gloriantur, cum Eutychio non concordat, Ep. 85. ad Evagrium. 
* Nam & Alexandria à Marco Evangelistâ usque ad Heraclam, & Dionysium Episcopos, Presbyteri semper unum ex se electum in excel●iori gradu collocatum Episcopum nominabant, quomodo si exercitus Imperatorem faciat.  Ille certè, electionem Episcopi usque ad Heraclam & Dionysium penes Presbyteros fuisse affirmat, at ordinationis, aut impositionis manuum Presbyterorum, nulla ●lli mentio est, nullum vestigium, nec vola, nec manus, ut dici solet. Illa quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Episcopis Aegypti, ex Marci jussu, nunquam non adhiberi, & interim electio ad Presbyteros Alexandrinos pertinere potuit. Nec quicquam igitur hinc concludi poterit, quod Presbyteranorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faveat, At ex adverso, ab ipso Marco, Ananiam, seu Anianum, ut Episcopum & Patriarcham, eúmque in excelsiori super Presbyteros gradu in Ecclesiâ illâ collocatum esse. Imò quam primum alii in Aegypto Episcopi essent, quorum manus Patriarcha huic imponi potuerunt, Patriarcham ab illis constanter institutum, & consecratum fuisse, nec denuò ad Presbyteros actum istum rediisse, Eutychii, si opus sit, testimonio firmabitur. At de istis satis.    

DISSERTATIO QUARTA, De Actorum & Epistolarum Apostolicarum PERIOCHIS, Quae ad Ecclesiastici Regiminis formam pertinent.  

CAP. I.  
Acta Apostolorum paucorum annorum unius Pauli historia. Syllabus dicendorum.  
§. 1. POst istam solennem Apostolorum missionem (quâ omnem in Ecclesiâ potestatem in manus eorum traditam esse comperimus) Praeter Matthiae in desertoris Judae, Pauli & Barnabae, ex speciali Spiritus praeceptione, Act. 13.2. in Jacobi c. 12.1. gladio percussi locum (pari modo quo Ephraim & Manasses demortui Josephi vicem supplere jubebantur) allectorum historiam, vix quicquam est quod hâc ex parte addendum curaverint sacri Scriptores.  
§. 2. Apostolorum quippe Actus, qui à Lucâ exarati, profectionibus & perpessionibus S. Pauli, quibus 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ille interfuit, describendis, ídque per annos non ade● multos, potissimùm insumebantur, totius Ecclesiae per Orbem omnem ab Apostolis plantatae, & Episcoporum in unaquâque constitutorum historiam nobis tradidisse credendi non sunt.  
§. 3. Quaedam certè in illis rei gestae vestigia non obscura, ut in Sancti Pauli, & praesertim in Christi ipsius ad Asiaticas Ecclesias per Johannem transmissis, Epistolis deprehenduntur, quibus quid ab Apostolis singulis, in suis per universum Orbem peregrinationibus praestitum sit, dignosci potest; At & illa non adeò clara, ut non à proximorum aevorum scriptoribus, si suffragia liberè ferre permittantur, cumulatiorem lucem acceptura sint.  
§ 4. Illud omne ad quinque capita reducendum erit. Primum, quod ad hos primarios Apostolos; Secundum, quod ad Alios ab iis missos, secundarios Apostolos; Tertium, quod ad Angelos Apocalypticos; Quartum, quod ad ipsam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Quintum, quod ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellationem explicandam pertineat.   

CAP. II.  
Apostoli per se, ut Episcopi, Ecclesias quas plantarunt, administrarunt, 1 Cor. 3.6. & 4.15, 16, 21. & 5.3, 4.  
§. 1. AD primum quod attinet, ex Scripturis satis clarum est, Hos Christi Apostolos, totidem singulares personas, Ecclesias plantasse primùm, dein rexisse, nec praesentes tantùm, sed & in absentiâ, per se, non mediante, aut intercedente semper aliquo Presbyterorum collegio, administrasse.  
§. 2. Illud ex unius Sancti Pauli erga Corinthios suos factorum vestigiis satis patescit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plantavi ego, 1 Cor. 3.6. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non multos in Christo Patres habetis, Ego enim per Evangelium (primâ inter vos Evangelii praedicatione) genui vos, c. 4.15, 16.  
§. 3. Quos ergo unus plantavit, eos etiam sibi uni procurandos vendicat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. v. 19 Veniam citò ad vos inflatos, habitâ facti cognition judicaturus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in virgâ, si opus sit, v. 21. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ego quidem absens corpore, praesens vero spiritu, illum qui hoc taliter commiserit, judicavi jamjam, tanquam praesens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, talem Satanae tradere, etc. c. 5.3, 4. In re liquidâ pluribus opus non erit; Istam scilicet Corinthiorum Ecclesiam à Paulo plantatam, ab eo uno absente jam, mox ad eos profectionem maturante, administratam fuisse.   

CAP. III.  
Secundarii Apostoli, 2 Cor. 11.28. Jacobus Hierosolymorum Episcopus, Apostolus, at non è duodecim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Differentia inter Alphaeum, & Cleopham. Jacobus Justus, 1 Cor. 15.7. vel à Christo vel ab Apostolis Episcopus institutus. Ruffinus emendatus, Act. 12.17. Gal. 1.19. Act. 15.6, 22. Gal. 2.9. Act. 21.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thaddaeus Apostolus. Lucas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 8.18, 19, 23. Epiphanius vindicatus. Barnabas, Act. 11.23. Marcus. Marci duo, 1 Pet. 5.13. Apostolus, Timotheus Episcopus & Apostolus, ut & Titus. Epaphroditus, Clemens Romanus, Apostolus, ut & Ignatius. Theodoreti celebre testimonium. Gnostici se Apostolis praeferentes, i. e. Episcopis.  
§. 1. SEcundò, Primarii high, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Christo immediatè vocati, & missi Apostoli, alios insuper Secundarios, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positos, ejusdem & jurisdictionis, & nominis participes factos, Apostolis miserunt, qui Ecclesias etiam aut ipsi plantarent, & regerent, aut ab aliis prius plantatas (& adhuc ad curam & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsorum Apostolorum generali modo pertinentes, 2 Cor. 11.28.) sibi administrandas, & regendas susciperent.  
§. 2. Illud exemplis nonnullis confirmabitur. Inprimis Jacobi fratris Domini, quem inter duodecim Christi Apostolos numerandum non esse, libenter 
* Certum est non fuisse unum ex duodecim. Wal. Mess. p. 20.  Waloni largiemur, & in eum sensum 
† Eccl. Hist. l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebii verba [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] necessariò intelligenda esse contendimus, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isto capite, duodecim Apostolis manifestè opponi videamus. Testatur illud Menologium Graecorum, tres Jacobos celebrans, Jacobum Alphaei, die 9ᵒ. Octobris, Jacobum Fratrem Domini, die 23ᵒ. Octobris, & Jacobum Zebedaei, die 30ᵒ. Aprilis; Sic & Author Recognitionum, quem Clementem non esse, ex eo (inter alia) Bellarminus concludit, quòd Jacobum fratrem Domini non vult esse Apostolum ex duodecim.  
§. 3. Unicum est, quod contrarium quibusdam (non sic Waloni, aut D. Blondello, quod sciam) suadere videtur, quòd scilicet Alphaei & Cleophae nomina apud Syros in unum recidere videa●tur, cum Syriacum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel sine aspirato ח pronuntiari possit, & tunc in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertatur, vel aspirato ח retento, facilè in Cleiapha & Cleophas migret. Verùm facilis responsio, Alphaeum in Hebraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriaco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cleopham verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per ק, non ח à Syro reddi, Luc. 24.18. adeóque latam differentiam esse inter Alphaeum & Cleopham.  
§. 4. Hunc quidem Jacobum, Justi cognomine celebrem, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Eusebius, l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ut & inter speciales resurrectionis testes à Sancto Paulo memoratum, 1 Cor. 15.7. (videatur Eusebius, l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Hunc, inquam, tertium Jacobum, Hierosolymorum Episcopum creatum esse, ipse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius innuit, loco à 
* Wal. Mess. p. 222.  Walone sub nomine Ignatii laudato, Ep. ad Trall. ubi Stephanum Diaconum non Apostolis indefinitè, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beato Jacobo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commemorat, ut & in Ep. ad Heronem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 5. Hunc alii à Christo ipso, cum ei appareret post resurrectionem, constitutum affirmant. Videatur ex sententia Chrysostomi Theophylactus, etc. in 1 Cor. 15.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jacobo fraetri Domini, qui ab ipso (i. e. Christo Domino) primus Hierosolymorum Episcopus constitutus est. Ut & Photius Patriarcha Constantinopolitanus Epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jacobus Primus Pontificum, & qui de manu Domini unctionem sacram & Hierosolymitanam Praesulatum accepit. Sic & Nicephorus, l. 2. c. 38. Alii itidem à Christo & Apostolis. Consulatur Eusebius Hist. l. 7. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alii demum (quod parum abscedit) eum immediatè ab Apostolis constitutum volunt.  
§. 6. Loquatur pro aliis 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Clemens, Ille, inquit Eusebius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Petrum ait & Jacobum (Zebedaei scilicet) & Johannem, post assumptionem Christi, quamvis summum dignitatis gradum à Domino adeptos, inter se tamen de honore is●o non contendisse, sed Jacobum Justum Hierosolymorum Episcopum (foedè apud Ruffinum legit 
* P. 22.  Walo, Apostolorum Episcopum, cum ex Clement Eusebius non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reponeret) elegisse.  
§. 7. Sic & ante eum 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ap. Euseb. l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hegesippus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (aut, ut alii legendum censent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hunc ad modum Jacobus Domini frater (ab omnibus Justus nominatus) Ecclesiam cum (non ut Hieronymus, pos●, quasi esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Accusativo) Apostolis, aut, si aliorum lectio (cui itidem 
* L. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebii verba [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] suffragantur) non displiceat, ab Apostolis suscepit.  
§. 8. Sic & Athanasius in Synopsi. Epiphanius Haer. 78. Greg. Nyssenus de Resur. Or. 2. Hieron. in Ca●al. & in Gal. 1. aliíque innumeri. Idque Tiberii Anno 19 more. i e. anno post mortem Christi proximo factum affirmat Eusebius in Chronico, p. 43.  
§. 9 Quo minùs mirum censebitur, si Jacobum hunc eum fuisse dicamus, cujus mentio est, Act. 12.17. cum Petrus divinitùs è carcere liberatus, Jacobo & fratribus, i. e. Episcopo, & omnibus in civitato istâ credentibus, renuntiari jubeat.  
§. 10. Hic igitur Ecclesiam prius à Christo plantatam, sibi administrandam & regendam suscipiens, ab ipso Paulo, Gal. 1. inter Apostolos numeratur, Praeter Petrum, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Alium Apostolorum neminem vidi, nisi Jacobum Domini fratrem, v. 19 Quod & plusquam innui videtur, Act. 15.6. & 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostolorum in plurali mentione factâ, cum tamen, praeter Petrum, nullus ex duodecim concilio huic interfuerit, & consequenter Jacobus, cujus judicio decretum stabilitur (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 19) eo titulo insigniri putandus sit.  
§. 11. Sic disertis verbis Theodoretus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 12. Hinc est quòd Jacobus hîc in Ecclesiâ suâ Hierosolymitanâ ipsi Petro & Johanni praeponatur, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulo & Barnabae dedisse dicatur, Gal. 2.9.  
§. 13. Hinc quòd Paulus, cum Hierosolymas veniret, statim ad Jacobum intraret, Act. 21.18. qui Presbyterorum collegio cinctus, ut in Concilio fieri solet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulinae rationem ab eo accepit.  
§. 14. Hinc Epistolae Catholicae primae (ab eo conscriptae, 
* L. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  inquit Eusebius) Author, licèt seipsum solummodò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellet, in Epigraphe tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur.  
§. 15. Et hinc illud Hieronymi Com. in Isai. Jacobum hunc, Domini fratrem Apostolum, decimum tertium vocantis. Illúdque Eusebii, l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. qui post Apostoli verba [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ab ipso recitata, addit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ad duodecim Apostolorum exemplum & similitudinem complures eo saeculo extitisse Apostolos, & l. 7. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
§. 16. Eo statim numero accenseri videas Thaddaeum (non illum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unum Lebbaeum etiam, & Judam dictum; sed alterum ab Eusebio inter 70. Discipulos repositum) qui anno, inquit ille, post resurrectionem Christi decimo, à S. Thomâ Apostolo ad Edessenor●m Regem Agbarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, statim ex Syriaco Edessenorum Apographo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut &, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostolus, nuncupatur c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 17. Sic Lucam qui 2 Cor. 8. in omnibus Ecclesiis, ob diligenter praedicatum Evangelium plurimam laudem reportaverat, v. 18. qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebatur, v. 19 statim inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reponi, v. 23. non est quod dubitemus, cum idem de illo affirmet Epiphanius, Haer. 51. & in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. iniquissimè à 
* P. 102.  D. Blondello exagitatus, quòd eum, qui à Paulo primùm ad fidem convertebatur, inter 70. Christi discipulos reponeret; Certè nihil tale ab Epiphanio factum est, nec enim Apostolum qui pronuntiat, ad 70. Christi discipulos, qui Apostoli non erant, respexisse putandus est. Rectiùs 
* P. 43.  Walo, qui Lucam à Theophane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simúlque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupari (& id quidem impune) passus est.  
§. 18. Sic Barnabas, antequam speciali spiritus designatione ad Apostolatum separaretur, ab Apostolis Antiochiam delegatur, Ibi cum multos ab aliis conversos inveniret, Act. 11.22. omnes in fide confirmavit, v. 23. Ecclesiámque, & coetus constituisse putandus est.  
§. 19 Sic & Marcus (non ille Johannes Marcus, primùm Paulo & Barnabae adjunctus itinerum socius, Act. 12.25. dein soli Barnabae, c. 15.39. ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 4.10. à Paulo ad Colossenses mittendus, & alibi illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philem. 24. sed) alter ille, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius ipsius à Petro appellatus, 1 Pet. 5.13. (ut qui ab illo in fide Christi genitus fuerat,) cum de eo verè ex Papiâ affirmetur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec igitur in numero Septuaginta Christi discipulorum censeri possit) apud Eusebium, & Papiam, Petri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Evangelii ab eo praedicati scriptor, tandemque annis, post Christi ascensum, undecim, in Aegyptum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Evangeliúmque illic, quod scripsit, praedicans, & Ecclesias, inquit ille, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (& postea in Pentapoli, ait vitae illius apud Photium Scriptor anonymus) Apostolus ab eodem 
* L. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Eusebio, ut & ab 
† Haer. 51.  Epiphanio, Lucae adjunctus, vocatur.  
§. 20. Sic & Timotheus, qui post fidem à Paulo Ephesi plantatam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ait, post alios, Oecumenius in 1 Tim. 3.) ibíque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sedem figere jubebatur, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 1 Tim. 1.3. ab Antiquis scriptoribus Apostolus vocatur.  
§. 21. Ita de co Anonymus apud Photium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 
Num. 254.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostolus Timotheus à Magno Paulo & ordinatur Ephesiorum Metropolita, & in throno collocatur: ut & 
* In 1 Tim. 3.1.  Theodoretus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Theophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Tito idem affirmatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Theodoretum.  
§. 21. Sic Epaphroditum S. Pauli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ejus jussu ad Philippenses missum, Phil. 2.25. eorum ibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum, 
* In Philip. 1.1.  Theodoretus exinde Philippensium Episcopum fuisse concludit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & iterum ad cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Et in eandem sententiam, post Chrysostomum, Theophylactus & Oecumenius.  
§. 22. Sic & Clemens Romanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pauli, Phil. 4.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (inquit Ignatius ad Trallenses) ab Apostolis istis primariis in plantandâ Ecclesiâ adhibitus, à 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strom. l. 4.  Clement Alexandrino, Apostolus Clemens nuncupatur, ab 
b In Is. 52.  Hieronymo, vir Apostolicus, qui post Petrum, Romanam rexit Ecclesiam, à 
c De adulteras. lib. Orig.  Ruffino, Apostolicus vir, imò penè Apostolus.  
§. 23. Sic & Ignatius noster, quem 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ait Chrysostomus cum Apostolis familiariter & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 versatum fuisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & è spiritualibus fluentis liberaliter hausisse, ipsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (legendum putarim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) connutritum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ineffabilium omnium participem factum, tandemque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tanto dignum principatu ab illis habitum, quem & ab illis sanctis viris obtinuit (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipsae enim Beatorum Apostolorum manus sacrum caput ejus attigerunt) ab eodem Chrysostomo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur.  
§. 24. Hinc & illud Theodoreti in 1 Tim. 3.1. de aevo isto loquentis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eos qui posterioribus aevis Episcopi dicuntur, Illi tunc Apostolos vocabant; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Procedente verò tempore Apostolatus nomen veris (i. e. primariis 12.) Apostolis reliquerunt, Episcopatus verò appellationem, illis qui olim Apostoli dicebantur, imposuerunt; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic Philippensium Epaphroditus, Cretensium Titus, Asianorum Timotheus Apostoli erant. Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sic ab Hierosolymis ad Antiochenos scripserunt Apostoli, Act. 15. Manifesta omnia, & ad thesin nostram deicticè confirmandam commodissima; Nec est quod à Walonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vindicari ea sollicitiùs curemus, qui potestatem hîc à Theodoreto Timotheo tribui ut Ap●stol●, non ut Episcopo affirmat, cum nullum hîc inter Apostolum & Episcopum fuisse discrimen affirmet liquidò Theodoretus.  
§. 25. Sic & 
* In 1 Tim. 4.14.  Rabanus Maurus de Primis istis Temporibus, Episcopi provincias integras regebant Apostolorum nomine nuncupati.  
§. 26. Sic cum de Marci spurcissimi Haeretici sectatoribus narret Irenaeus, l. 1. c. 9 (& ex eo 
* L. 1. haer. 14. & 34.  Epiphanius) eò insolentiae elatos fuisse, ut ipsos etiam Apostolos prae se contemnerent, de Primaevis istis Ecclesiae Episcopis illud affirmasse videntur. Sic enim ad Gnosticos, quorum isti propago erant, alludens Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Siquis eò insolentiae efferatur, ut se plus scire quam Episcopum affirmet, & ita Episcopum prae se contemnat, corruptus ille est, seu ad Gnosticorum castra defecisse censendus. In eandem plan sententiam quod Irenaeus de Apostolis, Ignatio de Episcopis dicente.  
§. 27. Quibus omnibus & illud addi potest, stolam seu habitum Pontificalem aut Episcopalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici; videatur doctissimus Meursius in Gloss. Sacro; Ut & sequioribus scriptoribus Episcopalem dignitatem Apostolatum dici. Decursis literis Apostolatus tui, inquit Stephanus Presbyter in Epist. ad Annarium Episcopum.   

CAP. IU.  
Angeli Apocalyptici Episcopi. Angeli nomen. Comprobatus à Christo Episcopatus, Apoc. 1.10.2.1. Objectio contra Angelum Thyatirae, Apoc. 2.24. Responsio. Locus explicatus. Timotheus, vel successor ejus, Ephesi Angelus. Polycarpus Smyrnae.  
§. 1. AD tertium accedo, quod ad Angelos Apocalyticos pertinet, iis nempe notari totidem praecipuarum in Asia civitatum, aut Ecclesiarum Praefectos, quos non tantùm Episcopos, sed Primates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut Metropolitanos nuncupaveris; Utrumque breviter notandum erit.  
§. 2. Primò, hos singulos, singulares, & propriè dictos Episcopos fuisse. Sic de iis Andreas Caesariensis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, septem Ecclesiarum totidem Ephori (inspectores, Episcopi) Angeli hîc dicuntur. Hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulo summum Sacerdotem Judaeorum insignitum fuisse ex Malachiâ satis notum est, Ille enim 
* Ma●. 11.7.  Angelus Domini Exercitiwm est, utpote à quo lex populo derivanda erat. Quod & à Diodoro Siculo apud Photium de his ipsis Judaeis verba saciente affirmatum videmus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hunc Summum Sacerdotem appellant, eumque mandatorum Dei nuntium, aut Angelum exstimant. Hi itidem in istâ Johannis visione totidem Astris assimulantur, quae cum Christus in manu suâ gestare dicatur, Apoc. 1.16. & 2.1. ex eo argumentum satis firmum duci potest, hanc eorum in Ecclesiá dignitatem & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à Christo, si non immediatè institutam, comprobatam saltem, & confirmatam esse, praesertim cum (his totidem Epistolae hujus particulis) eos singulos, sub hoc honoris & dignitatis titulo ipse interpellaverit: In tantâ luce adhuc caecutire aliquos, inter pessimi & inauspicatissimi saeculi prodigia numerandum est.  
§. 3. Quod enim ex voculâ unâ [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in plurali, c. 2.24. contra tot singulares Angelorum mentiones, à quibusdam objici video, illud omne statim evanescet, si ex manuscriptis antiquissimis, eo praesertim, qui in Archivis Carolinis recondebatur, Venerando & omnibus aestimatissimo Codice, verba ista recenseantur. Sic enim unius particulae [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] omissione restitutum locum dignoscemus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vobis verò reliquis in Thyatiris dico, Hoc est, Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut Episcopo soli, sed iis omnibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. quotquot profunda, quae dicuntur, at ea Satanae, non sciverunt, i. e. quotquot ad Gnosticorum castra non defecerant, quorum sub Jezebele mentio, v. 20. Et sic statim perspicua, & extra omnem controversiae aleam posita omnia. At si cui vulgata lectio sincerior credatur, Nec tamen sic Vocabulum [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinere putabitur, cum eam ad alias personas respicere, quam ad illas ipsas, quae in fine versus proxim● praecedentis ●ádem voce notantur, ratio contextus nullatenus passura esset. Sunt autem istae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reliquae omnes Asiae Ecclesiae, quarum cum, in eo ad Angelum Thyatirensem sermone, mentio inciderit [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Eas omnes paucis alloquitur Christus (quod rectè fecisse eum putes, cum haec una ad omnes Epistola missa fuerit, c. 1.4.2.11, 17, 29.) Dabo, inquit, unicuiqe vestrùm secundum opera vestra, v. 23. itidémque, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 24. vobis autem dico, reliquísque Thyaticensibus, Qui cum culpae illius, de quâ praesens sermo fuit, immunes & insontes essent, in tertia ideò personâ interpellandi fuerant, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.] Adeò de rediculo fingi solent, quae ad novitiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmationem à partium studio abreptis contra apertissimam lucem proferuntur.  
§. 4. Hoc tam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius Christi de coelo loquentis testimonio, singulares in singulis Ecclesiis Episcopos comprobatos esse, imò ab Apostolis ipsis institutos (si adhuc ambigendi locus sit) extra dubium ponet Concilii Chalcedonensis Actus 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— dein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A S. Timotheo (quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinatum affirmat S. Paulus 2 Tim. 1.6.) ad hoc tempus, inquiunt Patres, viginti septem Episcopi in Epheso ordinati sunt. Ex quibus patet, vel Timotheum ipsum, vel aliquem ei succedaneum, hunc ipsum Angelum fuisse, quem c. 2.1. Christus alloquitur. Id etiam 
* De Martyr Tim.  Polycrates testatur, qui annis non ita multis post Johannis tempora natus, 
† Ep. ad Victor. ap. Euseb. Eccl. hist. l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  octavum se illis urbis Episcopum fuisse asserit.  
§. 5. Idem de Smyrnensis Ecclesiae Angelo affirmat Irenaeus, l. 3. c. 3. Polycarpum scilicet, quem ipse puer senem viderat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non solùm ab Apostolis ad fidem conversum, & cum multis, qui Christum viderant, versatum, sed & ab Apostolis in Asiam missum, in Ecclesiâ Smyrnensi Episcopum constitutum esse. Sic Tertullianus de Praescr. c. 32. Sicut Smyrnaeorum Ecclesia Polycarpum à Johanne collacatum refert, sicut Romanorum, Clementem à Petro ordinatum edit, perinde utique & caeterae exhibent, quos ab Apostolis in Episcopatum constitutos, Apostolici seminis traduces habent. At istis & id genus aliis notissimis immorari supervacaneum erit, cum de his omnibus simul pronuntiet 
* Adu. Mar. l. 4. c. 5.  Tertullianus, Habemus Johannis alumnas Ecclesias— Ordo Episcoporum ad Originem recensus, in Johannem (Apostolum) stabit authorem.   

CAP. V.  
Angeli 7. Metropolitae. Metropolis quid sit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Scripturâ in plurali, at & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in singulari. Judaea provincia, Creta, Gallia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 14.23. idem cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Metropole●n exemplar à Judaeis sumptum, Deut. 16.18. Act. 9.1. Damascus ad Hierosolymam pertinebat, ad Tyberiadem Syria & Cilicia, ad Bagdat Assyria, ad Alexandriam Aegyptus. Secunda Metropole●n apud Judaeos imago, Num. 3.24.32. Dependentia Ecclesiarum à Metropoli ab Apostolis instituta, Act. 16.4. Syria Antiochiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anianus Metropolitanus. Cretae Metropolis Gortyna. Dionyfii Corinthiorum Episcopi Epistola. Asiae 7 Metropoles, earum fata. Metropoles fundatae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 1. SEcundò igitur, Hi septem Ecclesiarum Angeli, aut Sydera, non tantum Episcopi, sed & Metropolitae, i. e. Archiepiscopi statuendi sunt, i. e. principalium urbium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad quos Provinciae integrae, & in iis multarum inferiorum urbium Ecclesiae, earúmque Episcopi, tanquam ad Archiepiscopum, aut Metropolitanum pertinebant. Illud in singulis istis septem Ecclesiis statim credibile fiet.  
§. 2. Inprimis verò, ut quae sint Metropoles, distinctiùs ex ipso sacro codice dignoscatur, sciendum est, Ecclesias, non Ecclesiam, Judaea, Gal. 1.21. 1 Thess. 2.14. ut & Samariae, & Galileae, Act. 9.31. Ecclesias Syria, ut & Ciliciae, Act. 15.41. Ecclesias Galatiae, 1 Cor. 16. 1. Gal. 1.2. Ecclesias Asiae, 1 Cor. 16.19. Apoc. 1.11. Ecclesias denique Macedoniae, in plurali singulas, à scriptoribus sacris memorari; cum tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 8.1.15.4, 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 11.26. (ut & Act. 15.3. si versus ille cum c. 14.27. componatur) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 16.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 1.2. 2 Cor. 1.1. Thessalonicensium, 1 Thess. 1.1. 2 Thess. 1.1. Ephesina, Apoc. 2.1. Smyrnensium, Apoc. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 3.7. Laodicensium, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constanter in singulari reponatur.  
§. 3. Causa hujus discriminis in promptu est, Istae enim singulae, Judaea, etc. Provinciarum nomina erant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quatenus eae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradistinguuntur, (sic ut cum apud 
* Ep. 5●.  Cyprianum & alios non semel, Per omnes Provincias & Vrbes singulas ordinati Episcopi dicantur) Provinciarum, inquam, in quibus plurimae Civitates, singulae singularum Ecclesiarum sedes, comprehendebantur, ideóque in plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 istius, sive istius Provinciae dicendae. Sic Dionysius Corinthiorum Episcopus, apud 
* L. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Eusebium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistolam scribens, Philippum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simul omnium Episcopum commendat. Sic de Irenaeo 
* L. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Eusebius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnium in Gallia Provinciarum Episcopum fuisse; earum nempe omnium quae Lugdunensi Metropoli suberant, juxta illud Gulielmi Britonis in Philippeide, & Lugdunensis, quo Gallia tota solebat, ut fama est, Primate regi; Sic Cyprianus Carthaginis Episcopus, sub qua universa Africae provincia comprehendebatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Archiepiscopus Africae regionis à Concilio Constantinopol. in Trullo dicitur Can. 2. Ideoque plurium Episcoporum in Provincia ejus non semel mentionem facit, 
† Ep. 40.  Vniversis Episcopis vel in nostrâ Provinciâ, etc. Et 
* Ep. 4●.  alibi, Latiùs fusa est nostra Provincia, habet etiam Numidiam & Mauritanias duas sibi cohaerentes. cum tamen unaquaeque civitas cum territorio sibi adjuncto, ab Episcopo suo administrata, singularis Ecclesia dicenda sit; Ideóque quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factum dicitur, Act. 14.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fieri jubetur, Tit. 1.5. (ut & Apostolorum decreta singulis civitatibus ut singulis Ecclesiis tradebantur, Act. 16.4.) Ecclesiâ quippe in quâlibet Vrbe constitutâ, cum in quâlibet urbe Episcopus constitueretur.  
§. 4. His sic positis, Illud statim sequitur, ut (in Imperii cognition) in provinciâ qualibet, cum plures urbes sint, una tamen primaria, & Principalis censenda erat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideò dicta, cui itidem inferiores reliquae civitatis subjiciebantur, ut civitatibus regiones, sic & inter Ecclesias & Cathedras Episcopales unam semper primariam & Metropoliticam fuisse, à quâ reliquae inferiorum Civitatum & regionum Ecclesiae, & Episcopi dependebant, cum quâ concordiam & unitatem omnem colere tenebantur.  
§. 5. Illud ex Judaeorum exemplari transcripsisse Apostoli videntur, cum Mosaicâ id lege cautum esset, ut Judices, & Ministri in qualibet civitate ordinarentur, Deut. 16.18. Illi verò in rebus dubiis ad Judicem Mosis successorem, Synedrio Hierosolymitano cinctum, recurrere tenerentur, c. 17.9.  
§. 6. Illud his ipsis Apostolorum temporibus observatum fuisse monstrat Historia Saulis, Act. 9.2. ubi á summo Pontifice, ut Hierosolymitani Synedrii principe (vel ut Act. 22.5. dicitur, à summo Pontifice, & tato Synedrio) literas poscit ad Synagogas Damasci, ut Christianos, quotquot ibi reperiret, omnes vinctos Hierosolymam duceret, ex quo patet, Judaeos Damascenos, ut & aliarum civitatum, Synedrii Hierosolymitani dominio subjectos fuisse. Sic Agrippa de Hierosolymis apud Philonem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hierosolymae metropolis non unicae regionis Judaeae, sed & plurimarum, propter colonias quas emisit, in Aegyptum, Syriam, Coelosyriam Pamphyliam, Ciliciam, multásque Asiae parts usque ad Bithyniam, etc.  
§. 7. Quod de Hierosolymis dicimus, illud post Hierosolymitanum excidium de Tiberiade monstrat Codex Imperialis, tit. de Jud. & Coelicol. ad quam igitur, ut ad Metropo●m, totam Syriam & Ciliciam pertinuisse monstrat Epiphanius Haer. Ebionit. Idem etiam & in dispersionibus suis observarunt Judaei, Synedrio in Bagdat constituto, ad quod Synagogae per Assyriam & Mediam, ut & Alexandria, ad quod universa Aegyptus pertineret.  
§. 8. At & alia hujusce institutionis imago apud Judaeos occurrit; cum enim Num. 3. tres Levitarum familiae ad ministeria sacra à Domino separarentur, & eorum singulis Princeps praeficeretur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itidem dictus, v. 24.30, 35. super hos omnes Eleazarum Aaronis filium constitutum videmus, v. 32. dictum inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad quem pertinebat suprema ista sacrorum cura & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 9 Ad hanc imaginem Apostolos Ecclesias ubique disponendas cuirass, & in omnibus plantationibus suis, minorum ab eminentioribus civitatibus dependentiam, & subordinationem constituisse, exemplis quidem plurimis monstrari posset; Illud in Syriâ, & Ciliciá patet, Act. 15. cum enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud c. 15.2. Hierosolymas referretur ab Ecclesiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiochiae, c. 14.26. & 15.3. & decretum ab Apostolis den●ò ad eos, à quibus quaestio proponebatur, i. e. ad Antiochenam Ecclesiam mitteretur, v. 22. in Epistolâ, q●â decretum illud continebatur, simul cum Antiochensibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehensos videmus, v. 23. Dein Epistolâ istâ Antiochenae Ecclesiae redditâ, v. 30. Paulus tandem & Silas, Syriam & Ciliciam peragrantes, v. 4. c. 16.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, singulis Civitatibus observanda tradiderunt, Derbae & Lystrae Lyaconiae urbibus, Act. 14.6. quidni & per universam Phrygiam & Galatiam, v. 6. quae omnes, ut & ipsa Antiochia ad Hierosolymas, primariam tam latae (ut ex Philone praediximus) Provinciae Metropolin, pertinebat, & ad eam ad dirimendam litem istam, se conserebant, & ab arbitrio ejus & Conciliari decreto in re jam dubia & ardua dependebant.  
§. 10. Hinc dicti Ignatiani ratio constat in Epistolâ ad Romanos, ubi ille Antiochiae Episcopus, se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pastorem Ecclesiae quae est in Syriâ appellat, cum ad Antiochiam scilicet, & Metropolim suam tota Syria pertineat. Sic & Author Epistolae ad Antiochenos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eam inscribens, totam Syriam ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse concludit.  
§. 11. Hîc & illud rursus recenseri debet, quod ejusdem Ignatii ad Romanos Epistolae Epigraphe nobis largitur [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ex quâ, Ecclesiae Romanae, ejúsque Episcopo, super Ecclesiis omnibus in urbicariâ regione, aut provinciâ Romanâ contentis, Praefecturam compet●sse videmus.  
§. 12. Idem de Alexandrinâ prius monstratum fuit, de quâ inquit 
* L. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebius, Marcum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesias, in plurali, primùm in Alexandriâ instituisse. Has omnes ab eo, sub nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, administrandas suscepisse Anianum octavo Neronis anno, idem 
* L. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebius affirmat. Quibus patet, primariam Alexandria, & Patriarchalem Cathedram fixam esse, ad quam reliquae Provinciae illius Ecclesiae à Marco plantatae (quales in Pentapoli fuisse praediximus ut ad Metropoliticam suam pertinebant.  
§. 13. Idem etiam sine dubio de Cretâ affirmandum est, aliquam in eâ Metropolim fuisse, ub● sedem suam figebat Titus, & in aliis omnibus civitatibus, & Ecclesiis Episcopos constituebat, qui huic exinde, ut Metropolitano subjacebant, sic certè Eusebius putavit, qui Titum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesiarum, quae in Cretâ erant, Episcopatum sortitum esse affirmat, l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§ 14. Sic Theodoretus in Arg. Ep. ad Titum, Ordinatum eum à Paulo Episcopum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mandatum à Paulo accepisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Episcopos sub se ordinaret. Sic & Chrysostomus in Tit. 1. Hom. 1. Titum sine dubio virum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse, cum illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commissa esset.  
§. 15. Quae tum fuerit Insulae illius Metropolis ex Scriptura non constat. At sub aevo Dionys● Corinthiorum Episcopi (quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Eusebius l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) i. e. circa An. Ch. 175. Gortynam cam suisse monstrat Epistola ejus, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesiae Gortynam incolenti, vel adjacenti, simul cum reliquis per Cretam Ecclesiis, aut dioecesibus scripsisse eum ait Eusebius l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quarum, inquit Eusebius, Philippum Episcopum commendat; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non unius Dioeceseos, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut videtur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 16. Sic denique de Asiá, cujus in Novo Codice toties fit mentio, Asiâ scilicet Lydiac●, pronuntiandum est. cum enim 1ᵒ. praedicato per Paulum & Johannem per annos aliquot Evangelio, Incolae ejus omnes fidem recepisse dicantur, Act. 19.10. & tamen in eâ universâ post tres annos à Paulo inter eos insumptos, septem tantùm Ecclesiae in Apocalypsi recenseantur: Cúmque 2 do, multas Metropoles in eâ fuisse certum sit, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primam apud 
* In l. Observe. D. de off. Procons.  Vlpianum) & inter eas 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Geog. l. 5. c. 2.  P●olomaeo Thyatira, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 5.  Concil. Constant. sub Mená, Philadelphia, Metropoles appellentur, Laodicea itidem▪ & Sardis, Smyrna & Ephesus à Plinio l. 5. c. 29. ponantur, ut civitatis in quibus Romani Procoss. sedes suas figentes, Civitatibus omnibus circum ambientibus jus dabant, quod & de Pergamo affirmat c. 30. cum denique 3 tio, Ignatii aevo Magnesiam & Trallin super Maeandri ripis positas (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ait Stephanus Byzant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) ideóque in hâc Asiâ locandas, ex Epistolis ad eas conscriptis, & Episcopis Damâ, & Polybio ab Ignatio nominatis, Ecclesias seu Civitates Episcopales fuisse monstretur, & quas postea Ephesino Metropolitano subjectas fuisse cognoscimus: Nemini novum aut improbabile censebitur, quod ex his aut talibus praemissis Reverendissimus Primas Armachanus concludi postulat, (& ad illud elucidatius reddendum, de Asiae istius ambitu eruditissimam commentationem conscripsit) Has scilicet singulas Ecclesias, eo ipso, quo ad eas missa est Epistola, tempore, Metropoles fuisse, ad quas reliquae omnes istius Asiae Ecclesiae, ut ad Matres filiae pertinebant, & quamvis earum plures ab hac denuò dignitate exciderint, solâ Epheso, sub Constantini tempore, incolumi servata, omnes tamen, solâ Thyatirensi exceptâ, ad eandem, à quâ exciderant, tandem restitutas esse.  
§. 17. In re testatissimâ unicum addo (ne Reverendissimi Primatis scrinia compilasse videar) ídque notissimum, Concilia ea, quae hos Metropoliticarum Eccles●●rum Primatus, aut Exarchatus, decretis ipsorum confirmandos censuerint, cum de iis sermònem fecerint, Antiquarum, aut Apostolicarum traditionum mentionem solenniter facere.  
§. 18. Sic in front laudatissimi istius Niceni Canonis sexti (quo totius Aegypti, Lybiae, & Pentaleω● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Patriarcham Alexandria pertinere statuitur, ut & Romano Episcopo, & Antiocheno, & caeterarum Provinciarum Metropolitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, privilegia sua servanda esse decernitur) praeponitur [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ipsis Ignatii verbis, de Apostolicis consuetudinibus sine dubio usurpatis) Antiqui, aut Primitivi mores obtineant] two scilicet, qui à Marco ipso (quem Alexandrinae, ut & in Lybiâ, & Pentapoli, Ecclesiarum fundatorem fuisse monstravimus) ad ea tempora deducebantur.  
§. 19 Sic & in Antiocheno Canone 9 ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopus qui in Metropoli praeficitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, totius Provinciae curam suscipere jubebatur: Caeteri verò Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nihil grande facere sine illo, etc. statim additur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum Patrum nostrorum antiquum, seu primitivum Canonem, qui jamdiu in Ecclesiâ obtinuit.  
§. 20. Sic Ephesini Concilii Can. ultimo, cum de Cypriorum Archiepiscopi privilegiis agatur, caveatúrque, Ne ille Patriarchae Antiocheno subjacere existimetur, iterum ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tandémque ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illa, quae ab initio plantatae Ecclesiae fuerant, jura, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recurritur.  
§. 21. Ex quibus satis patet, Hanc Metropoliticarum Ecclesiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assertationem, aliarúmque omnium ab iis dependentium subordinationis vindicationem, nihil novum, aut à quo Primitiva praxis abhorruisse putetur, in Ecclesiam Christi invehere, sed ea ab ipsis demum Apostolis Ecclesiarum fundatoribus instituta manasse, & ad Ecclesiarum unitatem, & concordiam conservandam non parum contulisse.   

CAP. VI  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vo●●m usus promiscuus. De eo testimonia Theodoreti, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quatuor modi▪ Primus Theodoreto, Tertius Theophylacto placuit, Neuter Presbyteranorum sententiae confirmandae utilis.  
§. 1. IStis sic dispositis, ad quartam dicendorum Classem progredimur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apellationem, quatenus voces eas in Novo Testamento usurpatas reperimus.  
§. 2. Et illud inprimis hâc in re diffitendum non est, quòd Antiquorum Scriptorum quam multis visum est, eas aut semper, aut plerunque in Novo Testamento promiscue usurpari, ut voces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic Theodoretus in 1 Tim. 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & in Phil. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic post Chrysostomum Oecumenius in Phil. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et in Act. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic in 1 Pet. 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem etiam sensisse Hieronymum ex Commentariis praecipuè ad Titum à D. Blondello fusè recitatis, constat.  
§. 3. Haec Antiquorum affirmatio quatuor modis explicari, aut intelligi potest; vel sic ut ambae voces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] rem unicam, & simplicem, quaecunque illa fuerit, significasse putandae sint, quod etiam dupliciter fieri potest, 1. Ut Episcopos solos, 2 do. Ut Presbyteros (quos hodie dicimus) solos denotasse putentur; vel 3 tio, ut utraque vox utrosque promiscuè significet, quandoque scilicet Episcopum, quandoque Presbyterum, adeóque vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandoque Presbyterum significet, quandoque Episcopum propriè dictum, idémque de voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmetur, aliquando Presbyterum vulgò dictum, aliquando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apellatum Episcopum significasse. 4ᵒ. Denique ut vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper Episcopum singularem denotet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò quandoque de Episcopis, quandoque etiam de Presbyteris, quos hodie dicimus, comparibus usurpetur.  
§. 4. Horum sensuum primúsne, an secundus, seu tertius demum, quartúsve Antiquorum istorum dictis accommodandus sit, nondum, quod scimus, inter scriptores convenit. Theodoretus ad secundum potius sensum inclinasse videtur, cum voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 20. Phil. 1. Tit. 1. ut & 1 Tim. 3. non Episcopos, sed Presbyteros solos intelligendos pronuntiet; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcoporum voce utitur, cum Presbyteros intelligat Apostolus; sequitur enim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Alias enim impossibile esset, multos Episcopos unam civitatem pascere, aut administrare.  
§. 5. Haec quidem Theodoreti sententia, quamvis fundamento planè debili nitatur (neque enim, si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus istis locis pro singularibus & propriè dictis Episcopis sumantur, ex eo quicquam incommodii sequetur, ut 
* C. 8. ● 1●.  statim patebit) nihil tamen, si pro concessâ habeatur, ad stabiliendam Episcoporum, & Presbyterorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factura est, cum ab ipso, qui sic affirmaverit, Theodoreto, Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Tim. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifestè propugnetur, ipsique, quos nunc Episcopos dicimus, singulares urbium Praefecti, Apostolorum tempore, 
† Ib.  Apostoli nuncupati fuisse affirmentur.  
§. 6. Quid autem hác in re de Hieronymo pronuntiandum sit, satis supérque praediximus.  
§. 7. Verùm post Chrysostomum, Theophylacto & Oecumenio tertium potissimum sensum placuisse video, cum enim in Phil. 1. nominum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notasset Oecumenius, eam sic statim explicandam curavit, ut non solùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocari putentur (uti & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam) sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è converso, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Illud etiam ex verbis ad Act. 20. recitatis patet, Scripturam quip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Et cum ad 1 Pet. 5.1. notasset vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petro accommodatam, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significare, statim adjicit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopos (proprie dictos, quibus praedicta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 competebat) in Actorum libro per vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significari; sic & in 2 Jo. Joannes, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Presbyterum solummodo se vocandum putavit, vel quia has Epistolas jam senex scripserit, vel quia voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se Episcopum nuncuparet.  
§. 8. Ex quibus itidem manifestum est, ex hoc altero harum vocum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sens●, nihil ad Presbyteranam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tuendam concludi posse, cum & two ipsi qui in Novo Testamento 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promiscuum usum affirment, & quandoque Episcopos (sequioribus aevis sic dictos) quandoque Presbyteros iis significari censeant, extra omnem tamen illud controversiam ponant, ipsis Scripturarum temporibus, singulares Civitatum Praefectos fuisse, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem eos, seu Episcopos nuncupatos.  
§. 9 Haec utrobique verè à me dicta esse, malo Optimi senis Petri Molinaei, quam me●● verbis testatum facere. Dixi, 
* Ep. 1. ad Episc. Winton.  inquit, in Novo Testamento voces Episcopi & Presbyteri perinde accipi, sed non putavi inde imminui dignitatem Episcopalem, cum locutus sim de solo nomine, non de solo munere, habeámque— consentientes, praeter Presbyterum Hieronymum, celeberrimos Episcopos veteris Ecclesiae, Chrysostomum, Ambrosium (Authorem Comment. in Epístolas Pauli pseudepigraphum) Theodoretum, qui non putaverunt sibi fraudi esse, aut per hoc de suâ dignitate quicquam detrahi, si voces Episcopi & Presbyteri primitùs eodem sensu usurpatas fuisse crederetur.  
§. 10. His itaque praelibatis, sic ut causae nostrae quicquid de horum in Scripturâ verborum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut promiscuo usu affirmetur, quovismodo obesse nequeat, nihil jam vetat, quo minus singula Novi Instrumenti loca, ubi aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio occurrit, perlustraturi, obiter etiam (& planè ex abundanti) disquiramus, anon primum, aut quartum demum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genus hîc locum habere possit, ita, ut aut utroque vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soli singulares Episcopi, constanter (& nunquam non) in sacro Codice denotentur, aut saltem voce [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] add solos singulares Episcopos pertinente, vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communiter ad Episcopos, quandoque tamen licet rarò ad Presbyteros pertineat.   

CAP. VII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox in veteri Testamento. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Annui Praesides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Artifices principales. Rectores, Praepositi Sacerdotum & Levitarum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graeca Exemplaria, Is. 60.17. Emendata ex Clement. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliqua per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notata. Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jo. 13.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 1.25. Dominium Charitativum. Status Controversiae.  
§. 1. A Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exordiendum est, ab Hellenistis in Veteri, ab Apostolis dein, in Novo Testamento, non raro usurpatâ. It Veteri Testamento Duo sunt vocabula Hebraica, quae Graeci Interpretes per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddenda putarunt, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semel, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commune) quo scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominium notatur.  
§. 2. Sic apud prophanos Authores iidem sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Videatur Aristides in Orat. de Concor. ad Asiat. Civit. ubi post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem, adduntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de quibus prius dicebatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Annui scilicet Praesides, Qui Justiniano 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubique dicebantur. Unde illud forsan Hesychii, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddentis. Sic & Ciceroni in Epist. ad Atticum, vult me Pompeius esse, quem tota maritima ora habeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. speculatorem & custodem.  
§. 3. Secundò (à themate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quibus omnibus notatur Praefectus, Praepositus, Commissarius, cui aliqua super homines administratio concreditur, communiter per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redduntur, at & per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & semel per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Janitor, viz. cui claves domus Domini commissi sunt, Ezech. 44.11. cum per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddatur, ad quinque significatio ejus reduci potest.  
§. 4. Primò, in Exercitu, Ducem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chiliarchum, aut Centurionem denotat, Num. 31.14. Jud. 9.28. 2 Reg. 11.15.  
§. 5. Secundò, in officinâ, Artifices principales, 2 Chron. 34.12, 17. eos nempe qui restaurando templo praesiciebantur.  
§. 6. Tertiò, in Civitate, quemlibet Rectorem, aut Principem, Nehem. 11.9, 14. peculiariter verò Sacerdotum Praepositum, v. 10 qualis erat Jedaiah, dein Livitarum v. 15. qualis Shemaiah, Priorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, posteriorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum.  
§. 7. Quartò, in Templi ministerio, Eleazarum filium Aaronis (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum, Num. 3.32) qui Num. 4.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur.  
§. 8. Quintò, praepositos domus Domini significat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Reg. 11.18.  
§. 9 Quod verò in Graecis Isaiae exemplaribus, c. 60.17. vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hodie repositam reperiamus, videtur illud ex Clement Romano emendandum esse, sic ut ad priorem Commatis particulam vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertineat, & per eam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddatur, quam toties sic redditam videmus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò, (quae ad inferiora officia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinet, &, cum semel per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddatur, Ex. 5.14. ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus pertinere deprehenditur,) rectissimè (ut ab eodem Clemente in hoc Isaiae loco, è Codice antiquissimo, & quo Apostoli utebantur, repositam experimur) per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddatur, Quod hîc obiter monuisse sufficiat.  
§. 10. Ex hâc sub Veteri Testamento vocis hujus significatione, multa sunt, quae ad rem nostram satis commodè concludi possent, si istis immorari opus esset. Nos ex iis omnibus hoc unum deicticè monstratum censemus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (aliquem aliis praepositum, ut ipsorum actiones, & operas observet, curámque suscipiat) hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulo constanter apud Interpretes eos Hellenistas significari, ideóque nullam dubitandi causam esse, quin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliqua in Ecclesià Christianâ à Novi Testamenti scriptoribus per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigitetur.  
§. 11. Talis quidem erat, quam Magno nostro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopo, Christo ipsi competiissé videmus, qui cum hîc in terris discipulis suis ministraret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamen sibi vendicabat, Jo. 13.13.  
§. 12. Talis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 1. cum munus, saltem in designatione divinâ, Apostolicum eâ notetur, quòd, ad modum Christi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dominium certè (inter fideles aut Christianos) sed Charitativum, & cum humilitate summâ conjunctum fuisse, prius monstravimus. Hinc & illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notari debet, munus illud, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur, v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupari, v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocabulo ad ministerium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad regimen in Ecclesiâ futurum (utroque ad regiminis modum definiendum, dominium scilicet, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 5.1, 5. sed, ut dictum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lu. 22.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jo. 13.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mar. 10.43. mansuetum quidem, & charitativum, & ad omnem subditorum utilitatem destinatum) spectante.  
§. 13. At de istis nulla inter nos & Presbyteranos controversia futura est. Quaeritur tantùm an singulari personae, an toti demum collegio jus illud competat. Nos singularibus personis, singularum Civitatum Praepositis, Jus regendi Ecclesias in Scriptures attribui contendimus. Illi è contra vocabulorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scriptures se conclusisse putantes, unamquamque Civitatem à pluribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulo notis, administrari affirmant, séque Novi Testamenti authoritate fulciri existimant. De vocabulorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statim plura dicemus, & ex eâ concessâ nihil Presbyteranorum causae accrescere posse monstrabimus. Interim pauca de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significatione in omnibus Novi Codicis locis dicenda sunt.   

CAP. VIII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usus in Novo Testamento, Act. 20.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de totâ Asiâ. Irenaei authoritas. Paulus universae Asiae fidem annuntiavit, Act. 19.10. 1 Cor. 16.9. Ephesus Asiae Metropolis primaria, Act. 19.35. & 38. Ab eâ praecepta Apostolica ad reliquas Civitates optimè diffusa. Per Asiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Paulo insumpta. Vltimum vale, v. 22.  
§. 1. EJus prima mentio est, Act. 20.28. ubi ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 17. verba faciens, eosdem Episcopos nuncupat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquiens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hinc certè harum vocum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectissimè colligi putamus, nec certè alios jam Mileti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repertos esse, quam quos singulos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulus appellat.  
§. 2. Qui verò, & quales sint hoc in loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faciliùs intelligi poterit, si praenoscatur, quodnam sit hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeponebantur. Si enim ad unam aliquam Civitatem restringendus sit grex ille, Presbyteranis fortè herba porrigenda videretur, at secus, si ad plures extendatur; Testis hîc omni exceptione major Sanctus Irenaeus, l. 3. c. 14. ubi de vocatis Miletum Episcopis aut Presbyteris sermone habito, statim addit, Ab Epheso, & reliquis proximis Civitatibus convecatos esse. Plures enim Apostolorum tempore in Asiâ Episcopos fuisse, post alios multos ipse etiam 
* Catal. Scr. Eccl. c. 9  Hieronymus pronuntiat, Ipsorum quip rogatu Johannem Evangelium suum scripsisse affirmans.  
§. 3. Id unum si concedatur, frustra contra nos militatura sunt aliorum omnium argumenta, quibus Episcopos hîc nominatos ad Presbyterorum gradum detrudere se cogi existimarunt; Quae quidem sententia si antiquorum cuivis placuisse videatur, nemini tamen, qui cum Antiquissimo Irenaeo, (i. e. Polycarpi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, auditore) hac in re contendere, aut ei opponi posse videatur.  
§. 4. Ad hujus autem rei veritatem perspiciendam, ex v. 31. lux aliqua affulsura est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Sanctus Paulus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vigilate, memoriâ recolentes, quòd per triennium nocte diéque non cessavi cum lachrymis unumquemque monere. Quinam verò illi erant, quibus annos tres insumpsit Apostolus? Num unius Civitatis fideles? Imò consulatur historia rei gestae, c. 19 proposita.  
§. 5. Paulus Ephesum venit, v. 1. discipulis duodecim primùm in nomine Jesu baptizatis, v. 5. postea etiam manus imposuit, v. 6. Spiritu statim sancto dona linguarum & prophetiae iis largiente; Post haec in Synagogâ Ephesinâ per tres menses praedicavit, v. 8. dein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per spatium aliquod, in Scholâ Tyranni quotidiè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 9 dein praedicationi, & miraculorum operationi biennium integrum insumebatur, & ex eo factum, ut omnes universam Asiam incolentes verbum Domini Jesu audirent, v. 10. Dein v. 22. missis in Macedoniam Timotheo & Erasto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipse Paulu● in Asiâ moram fecit, tandémque v. 26. manifestum esse ait Demetrius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non solùm Ephesi, sed per universam ferè Asiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudinem non exiguam ad fidem à Paulo conversam esse. Ideóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in partibus istis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, portam magnam apertam esse affirmat Paulus, 1 Cor. 16.9.  
§. 6. Patet hinc universam Asiam, Lydiacam aut Proconsularem, non unicam Asiae Civitatem, Ephesum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc dici, cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convocati sunt, nec igitur quicquam obstare, quin singuli singularum Vrbium Praefecti hoc titulo significentur.  
§. 7. Phrasin [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] c. 20.17. nihil nobis officere 
* C. 19 & 20.  postmodum monstrabimus. Duo interim hîc notanda erunt.  
§. 8. Primum, Ephesum Asiae Metropolim fuisse, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ait Chrysostomus in Arg. Ep. ad Ephesios. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Theodos. Ep. ad Dioscor.) ideoque apud Euseb. l. 3. c. 4. Timotheum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopum dici. Imò inter primarias Asiae civitates primò repositam, Apoc. 2.1. ut & in Notitiis Imperii. Hinc sub Antonini tempore, necessitas Proconsuli imposita, per mare Asiam applicare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primam attingere. Ulpian. in l. Observe. D. de offic. Procons. Sic apud Josephum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dolabella ab Hyrcano literas recepit, misitque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephesiorum urbi Primatum totius Asiae obtinenti. Hinc & Act. 19.38. de Epheso dicitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jus scilicet Asiaticis omnibus in hác primariá Asiae hujus Metropoli dabatur. Hinc est quòd Antonini Pii de Christianis Epistola 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in communi Asiae concilio (consessu quippe aut Curiâ Proconsulari) Ephesi divulgata sit, inquit Euseb. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic & Ephesus non solùm Dianae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aeditua, Act. 19.35. sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Aristides Or. ad Asiat. Civit. de concord. Nec igitur sine ratione scriptor ille (quisquis fuerit) de locis in Act. Apost. sub Hieronymi nomine, Specialiter, inquit, ubi Ephesus Civitas est, Asia vocatur; Et de Ephesi Episcopo, Ordo thron●rum Metropol. ad calcem Codini, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephesi Episcopus, totius Asiae Primas.  
§. 9 Secundum. Ab Epheso ad reliquas Asiae Ecclesias vigorem praeceptorum Apostolicorum commodissimè diffundi potuisse.  
§. 10. Illud duobus testimoniis confirmatum dabimus, uno ab Antiquo Martyrii Timothei scriptore, altero à Chrysostomo petito. 
* 〈◊〉 Bib. 〈…〉  Ille sic de Johanne pronuntiat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Johannem scilicet Apostolum, qui cum septem Episcopis (illis sine dubio, quibus septem Ecclesiae Apocalypticae committebantur) universam Asiam gubernabat, Ephesi substitisse, illique septem illos, ut in Concilio, adfuisse Episcopos.  
§. 11. 
* Hom. 15. in 1 Tim. 5.19.  Chrysostomus verò de Timotheo, Ephesi hujus Episcopo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Timotheum, quâ Ephesi Episcopum, integrae Gentis, Asiaticae curam sibi commissam habuisse.  
§. 12. Idem etiam, ex Notitiis Imperii confirmari posset; In quibus ut Proconsularis Asiae Metropolis, Ephesus reperitur, sic & Asia illa totius Asiaticae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipua provincia erant, cujus Proconsulatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Eunapius in vitâ Maxim. Omnium principatuum honoratissima erat.  
§. 13. Ex quibus omnibus satis supérque probatum est, Ephesum aliarum Civitatum omnium commodif●imam fuisse, ad quam nuntio dato, Paulus Hierosolymam festinans, hoc demum compendio omnes totius Asiae Episcopos ad se Miletum convocaret, v. 17.  
§. 14. At illud adhuc dilucidiùs monstratur ex Orationis Paulinae ad hos Episcopos factae prooemio, v. 18. ubi praedicationis & conversationis ejus inter eos, non Ephesi solùm, sed & per totam Asiam, ipsi ut conscii & testes advocantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 25. vos nostris, à primo die, quo in Asiam abscessi, quomodo vobiscum omni tempore me gesserim, docens vos publicè, & domatim, Inter quos transivi annuntians regnum Dei. Queen nam verò illi suerunt, inter quos, à quo in Asiam descenderat, omne tempus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integram, absumpserat? quos publicè & domatim docuerat? inter quos, non sedem fixerat, sed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in transcursu, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Oecumenius in 2 Jo.) regnum Dei praedicans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à loco ad locum transiverat? Certè non unica Ephesi urbs, sed aut (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) regio integra, aut saltem principales universae Asiae civitates; Quas cum tanto cum profectu adeò foeliciter Apostolus peragraverat, satis apparet, eum in illis aequè ac Ephesi, Episcopos singulares gregibus singulis praefecisse, quos hîc universos, & singulos per nuntium Ephesinum, quo omnes mandati Apostolici certiores fiebant, ad se convocandos putabat, ut jam ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinans, iis omnibus longum (& 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  quibusdam ultimum) vale diceret, v. 22.25. curámque integri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manus eorum traderet.   

CAP. IX.  
Tempus quo Timotheus ad Ephesi Cathedram ascendit, 1 Tim. 1.3. Act. 20. Reditus per Macedoniam, v. 3. 1 Tim. 3.14. Timothei titulus Ephesus, 2 Tim. 4.9, 13. Collatio inter, 1 Tim. 1.3. & Act. 20.29. respectu haereticorum quos praevidit venturos.  
§. 1. HAec omnia adhuc clariùs elucescent, si advertatur, huic ipsi Ephesinae Ecclesiae Timotheum à Paulo (sub istius fortassis, quod hîc praecesserat, certè) sub alicujus Macedonici itineris tempore praefectum esse.  
§. 2. Inter Asiae Episcopos, Timotheum numerandum esse, sedémque Ephesi fixisse (inter alios innumeros) Patres Concilii Chalcedonensis, Act. 11. testentur, qui à Timotheo ad sua tempora Episcopos 27. intercessisse liquidò affirmant. Hunc verò ad istam Ephesi curam, aut Titulum, sub hoc itineris Paulini tempore, cujus fit mentio, Act. 20.3, 4. alligatum esse, factâ inter hunc Actorum locum, v. 4, 5. & 1 Tim. 1.3. comparatione, concludendum videtur.  
§. 3. 1 Tim. 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Sanctus Paulus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum ad Macedoniam iter facerem, jussi te Ephesi commorari, aut sedem figere. Hoc verò Actorum loco, Paulus, inquit Lucas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exivit Macedoniam profecturus, c. 20.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. tandem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 2. ibi autem tres menses commoratus est, dein cum in Syriam iter paranti insidiae à Judaeis struerentur, mutato consilio reversus est per Macedoniam, v. 3.  
§. 4. Hâc igitur jam (secundâ, vel potius) tertiâ vice Macedoniam transit, & cum eo Sopater Beroeensis, v. 4. (ut & Lucas Historiae scriptor, ut voce [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] monstratur, v. 5.) cum alii interim, & inter eos Timotheus, v. 4. relicto Paulo rectà Troadem proficiscerentur, v. 5. Postquam verò Troadem ventum est, v. 6. nulla Timothei ulterior mentio in Actorum libro reperitur, quem igitur Ephesum abscessisse, curâ Ephesinae Ecclesiae illi à Paulo demandatâ, ex verbis istis [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] none temerè concludendum putamus, ibíque sedem suam ita fixisse (quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est) ut 1 Tim. 3.14. Paulus se sperare affirmet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad eum statim venire.  
§. 5. Non diffitemur, quandoque Timotheum à sede suâ Ephesinâ posthaec abscessisse, Paulóque, cui ut Apostolo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Evangelio, ut patri obedientiam & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debebat, adfuisse; At hoc concesso, nihil tamen obstabit, quo minus qui se Paulo aliquandiu ad alia Ecclesiarum negotia utilem praebebat, adeóque Apostolus dicebatur, ad Ephesum tamen, tanquam ad singularem titulum, & grandem curam suam alligaretur, Sic ut nuspiam (nisi à Magno Apostolo, qui eum Ephesi constituerat, ad operam aliquam in Evangelio locandam avocatus & occupatus) ab eâ abscederet, pari modo, quo Silas, ex Judaeae Episcopis unus, postea Antiochiam missus, Paulo se comitem adjunxit, Act. 15.40. de quo 
* C. 13.  postmodùm videbimms.  
§. 6. Certè qui Presbyteros hodiernos eam sibi libertatem, quam Episcopis negandam putarunt, & Episcopos tamen se egregios esse volunt, satis (liberaliter dicam? an) profusè indulgere meminerit, hanc itidem Timotheo (seu Christo Domino, seu suavissimo parenti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operam suam extra Ephesi moenia navanti) veniam concedere non gravabitur. Id interim notatu non indignum, eum, cum à Paulo vocatus Romam proficisceretur, 2 Tim. 4.9. Epistolam ad id scriptam Ephesi accepisse, ideóque per Troadem Epheso non ita procul distantem transitum illi patuisse, v. 13.  
§. 7. Addit Apostolus, 1 Tim. 1.3. Timotheum ideò Ephesinae Ecclesiae affixum tunc fuisse, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, notans insigne tunc temporis ab Haereticis Ecclesiae isti periculum imminuisse.  
§. 8. Idémque per omnes Asiae Ecclesias metuendum tunc fuisse, monstrat orationis Paulinae ad Episcopos factae (quae unica adjicitur) ratio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Novi enim, quod Lupi ovili graves post abscessum hunc meum irrupturi sunt, & ex ipso grege exorituri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viri perversa loquentes, discipulos post se ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstrahentes, v. 30. At ista ex abundanti, nec nimis affirmanter dicta sunt.   

CAP. X.  
Phil. 1.1. Walonis argumentum infirmum. Epaphroditus Philippensium Episcopus, Romae fuit, (Onesiphorus, Familia ejus, 2 Tim. 1.16. Dogma orandi pro defunctis, ut sine ratione fundatum) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.1. verè Episcopi. Plures quandoque in eadem Civitate Episcopi. Dilemma contra Presbyteranos. Philippi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macedoniae Metropolis, Act. 16.12. Epistola ad Philippenses, ad totam provinciam missa. Philippi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Metropolitica dignitas mobilis ex variis causis, Conventus, Fora, Sedes Procuratorum, Macedoniae primitiae Philippi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privilegium, Phil. 4.15. 2 Cor. 11.9. Epistolae ad Thess. ad Philippenses mitti à Polycarpo dictae. Epistolae ad Corinthios ad omnes Achaiae Ecclesias missae, 2 Cor. 1.1. Col. 4.16. Nulli quandoque in primis Ecclesiis Presbyteri, A solis Episcopis & Diaconis administratae Ecclesi●. Testimonia Clementis Romani, Alexandrini, Tertulliani.  
§. 1. PRocedamus igitur ad proximam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem, Phil. 1.1. Ubi post Sanctos omnes in Christo Jesus, (i. e. fideles) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adjicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Hinc rectè Walo Mess. se conclusisse putavit, cum nullus inter Episcopos & Diaconos ordo interponatur, Episcopos eos intelligi, qui & Presbyteri, dicebantur.  
§. 2. Nos certè & illud rectè conclusum censemus; si enim inter Philippenses eo tempore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuissent ab Episcopis distincti, rationem non constare, cur in enumeratione tam accuratâ ab infimis fidelibus ad summos Episcopos ascendente, nulla ipsorum mentio fieret, ideóque cum Walone concludimus, eosdem hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse, nec quosvis in Ecclesiâ Philippensium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tunc fuisse qui iidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non fuerint, ideóque extra omne dubium ponendum esse, vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequè ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulum, singularibus Ecclesiarum Episcopis eo toto saeculo competiisse. At non dissimulandum est, alium, ex ment Walonis, sensum verbis illís necessariò assigendum esse, Episcopos nempe eo loco memoratos, ex sententia ejus Presbyteros, quos hodie dicimus, compares statuendos esse. Sic certe ante Walonem Hieronymus & Theodoretus existimasse videntur; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sic enim sublatâ diastole, unâ voce legendum, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidam voluerunt) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Theophylactus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 3. Pergamus igitur, Et, supposito paulisper, sed nullatenus concesso, voce [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Presbyteros, quos hodie dicimus, compares, eo loco intelligendos esse, Illud Waloni reponendum erit, nihil ex eâ hypothesi concludi posse; quod causae nostrae quovismodo officiat, cum vel Philipporum sedes vacare, vel ab Apostolo ipso occupari, vel ipsorum Episcopus eo temporis articulo à sede sua abesse potuerit. Et illud quidem constat, Epaphroditum (si eidem Theodoreto, Chrysostomo, Theophylacto, aliísque credendum sit) Philippensium Episcopum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipsorum liberalitatem ad Paulum in usus ejus necessarios deferentem, c. 4.18. Romae nunc, cum Apostolus hanc Epistolam scriberet, adfuisse? ipsámque hanc Epistolam (quam igitur nomini ejus inscribi consentaneum non fuit) ad eos retulisse.  
§. 4. Exemplo res clarior futura est. Onesiphorus cum familiâ suâ Ephesi. degebat, ibíque Paulum non semel liberaliter invitaverat (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 1.18.) Hic idem, cum Paulus Romae vinctus jaceret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 17. & sine omni, aut metu, aut erubescentia in carcere eum visitavit, & refocillavit; Hujus tantae charitatis vicem ei repensurus Apostolus, cum hoc ipso tempore ad Timotheum Ephesi morantem scriberet, familiam ejus, non ipsum Onesiphorum, secum jam Romae existentem, salutari ab eo jubet, v. 16. adeóque faustissima quaeque comprecatur, Det misericordiam Dominus domui Onesiphori.  
§. 5. Hinc certè aliqui boni viri, vitâ jam excessisse Onesiphorum concludentes, oratione eâ pro illo personaliter effusâ, v. 18. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) ad stabiliendum pro defunctis orandi dogma uti voluerunt; Eádem planè, aut oscitantiâ, aut temeritate, quâ nullum hîc Philippis Episcopum fuisse conclusuri sunt Presbyterani, ex eo tantùm quod sine Episcopi mentione, Presbyteros, quos dicimus, & Diaconos Philippenses salutasse Apostolum animo suo praesumpserint.  
§. 6. Et haec quidem velitantium instar, sed & ad obtundendam omnem adversariorum vim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta sunt.  
§. 7. Illud jam tertiò addendum est. Epiphanio multò secus quam Hieronymo, etc. visum esse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nempe hîc verè Episcopos fuisse. Sic enim ille erroris ansam Aërio porrectam esse asserens, ex eo quòd Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribat, statim adjicit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vbi Episcopi (propriè dicti) erant, Episcopis & Diaconis scripsit. Quod sine dubio ejus dictum ad hunc ad Philippenses locum spectat, ideóque, ex sententiâ Epiphanii Philippis jam Episcopos constitutos esse, conclusurum est.  
§. 8. Quod verò à contrariae sententiae sautoribus adducitur argumentum [in unâ civitate non fuisse plures Episcopos] ideóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc plures Philippis salutatos, singulares Episcopos non fuisse, Ei facilis responsio.  
§. 9 Primò, non usquequaque verum esse, quod pro concesso sumitur; Quamvis enim in unâ Ecclesiâ, aut Coetu, plures simul Episcopi nunquam fuerint, nihil tamen obstare quin in eâdem civitate duo aliquandiu disterminati coetus fuerint, duobus Apostolis ad fidem adducti, diversis sorsan dialectis, & aliquando ritibus disjuncti, quibus duo itidem Episcopi s●orsim & divisis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesiderent. Quod 
* Diss. 5. c. 1. §. 6. etc.  alibi latiùs monstrabitur.  
§. 10. Secundò, quod ad vim argumenti attinet, respondemus retorquendo id quod intorquent, ídque ex dilemmate utrinque adversarium ad absurdum adigente; Axioma certè illud [de unico in qualibet civitate Episcopo] aut ad ista Paulina tempora pertinuit; aut post illa demum tempora ab Ecclesia introductum, ad Paulina non pertìnuit. Si prius verum, tunc statim sequetur, (summis Presbyteranorum ingratiis,) Eo ipso Apostolorum aevo talis in Ecclesiâ Christi Episcopos fuisse, quales in eâdem civitate plures esse non licebat, i. e. Singulares planè, quos hîc contra Presbyteranae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assertores propugnamus, Episcopos. At si posterius affirmetur, tunc nihil ex hoc axiomate (temporibus Paulinis verbísque ad Philippenses hisce perperam adaptato) rectè contra nos concludi poterit, qui non sumus adeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut ex posteriorum saeculorum constitutionibus de Paulino saeculo pronuntiari permittamus, aut ea adversus nos vera esse suspicemur, quae vera non esse ipse nobis adversarius largitur, & in eo ipso quòd vera non sint, omnem causae suae incolumitatem collocat.  
§ 11. Haec iterum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praemittenda erant; Tertiò igitur, ut verbo uno rem omnem absolvam, Respondetur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad quos haec Epistola dabatur, non unius tantùm Civitatis, aut coetus nomen esse, at integrae demum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut provinciae, in quâ plures Civitates fuerunt, adeóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plurali. Philippos quippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unius divisionis, aut provinciae in Macedonia, primam, aut principalem civitatem, Act. 16.12. ideóque metropolin fuisse; Sic Photius Patriarcha Constantinopolitanus, Epist. 247. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philippi Provinciae Macedonicae Metropolis. Sic vetus certè scriptor, licet sub sacratiore Ignatii nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se prodat, in Epistola ad Tarsenses, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Philippensium Ecclesiarum in plurali mentionem fecit; Quare illud, nisi quod aliae Philippis, ut Metropoli subjectae fuerit Ecclesiae? Exinde id statim sequitur, hanc Sancti Pauli Epistolam Philippensibus suis datam, ut & Polycarpi alteram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscriptam, ad totam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, universum scilicet civitatum confinium, (quarum metropolis Philippi) in quibus plures absque dubio Episcopi fuere, (nullíque adhuc, quos hodie dicimus, Presbyteri) missam esse, nec temerè igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aequè ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plurali, (at Presbyterorum planè nullam) mentionem fieri.  
§. 12. At Philippos, dices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, parvam civitatem, & Thessalonicae metropoli subjectam fuisse. Sic enim in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistolae, Commentariis Theophylacti prefixâ affirmari.  
§. 13. At respondetur, illam Philipporum definitionem ex Geographo antiquo petitam, ad aedificatam à Philippo civitatem, prius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictam, dein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (unde proverbiale illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ob aurifodinam, quam juxta positam Appianus affirmat) at non ad sequiora illa, sub Romanorum imperium, tempora accommodandam esse. Nec certè novum censendum esse, aut à quo Imperii Notitiae abhorreant, è novo metropoles nasci quae prius non fuerant, (ut & posterioribus saeculis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inveniuntur, videatur Conc. Chalced. Can. 12.)  
§. 14. Notum est illud Strabonis Geogr. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Provinciae aliis temporibus aliàs divisae sunt; Ut & illud l. 13. quo Provinciarum confusionis, quae facta est, 
P. 840▪  rationem reddendam curavit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
P. 629.  quòd Romani eas non distribuerent, secundum Gentium & Geographorum antiquas, & proprias divisiones, sed ex politicâ distribuendi ratione, habito respectu ad civitates, in quibus jus populo reddebatur, & ad quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad dirimendas lites congregabatur. Illud in civitatibus Asiae 
* C. 5. §. 15.  prius notavimus, Laodiceam, Sardin, Smyrnam, & Ephesum à 
† Nat. Hist. l. 5. c. 29.  Plinio ut metropoles ex ea poni, quòd in iis toti civitatum confinio jus redderetur.  
§. 15. Illud etiam hîc locum habere suadet Lucas, qui Philippos sub hoc ipso Paulinae profectionis tempore, non tantùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. metropolin fuisse affirmat, sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjicit, eam Romanorum Coloniam fuisse, unde v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quamvis enim illud satis constet, Praesides Romanos, conventus & consessus suos non tantùm in Coloniis, aut Municipiis celebrandos constituisse, sed quandoque in Foris (quae dicebantur) Livii, Julii, Appii, Licinii, etc. Nemini tamen dubium erit, Colonias imprimis ab eis electas esse, ad quas reliquarum confinia propter judicia aggregarentur.  
§. 16. Quod verò ad Ecclesiam itidem Philippensium attinet, (ut ab Imperiali, ad Ecclesiasticam Notitiam descendamus) illud etiam manifestum est, in Evangelii praedicatione eam totius Macedoniae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primitias fuisse; Consulatur Apostolicae praedicationis historia, Act. 16.9, 10, 11, 12, etc. ut & 1 Thess. 2.2. ex quâ clarum est, Paulum Philippis exorsum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thessalonicam postea progressum esse, in hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursu, aut agone. Nec certè illud novum, ut Ecclesiasticarum divisionum ratio ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quòd haec maturiùs, illa seriùs ad fidem conversa sit, peteretur; Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 olim Antiochiae data, & Primitiis, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujusvis regionis solenniter assignata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Quod si hîc etiam obtinuerit, Philippi non metropolis tantùm, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed & totius Macedoniae prima metropolis censenda erit (ut ex Vlpiano Ephesum totius Asiae fuisse 
* C. 8. §. 8.  praediximus) sic ut ei Thessalonicâ, non ut matri (à qua fidem acceperit) filia, sed ut primogenitae in Fide soror aetate minor, (ad Fidem Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) cessura sit, eámque non ut metropolim civitas ei subjecta, sed ut metropolim primam metropolis quidem, sed posterius ad fidem conversa vel secundaria agnitura.  
§. 17. Ut ut illud sit, liberalem Philippensium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 4.16. qualem ab aliâ nullâ Ecclesiâ se recepisse profitetur Apostolus, fratribus Macedonicis in commune imputari videmus, 2 Cor. 11.9. Et cum Polycarpus Paulum ad Philippenses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plurali scripsisse affirmaverit, unicae autem Philippensibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscriptae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae meminerit, eas intelligi affirmarunt viri docti quas ad Thessalonicenses, aliam Macedoniae metropolim, scriptas habemus, ex hâc Philipporum & Thessalonicae cognatione, aequè ad Philippensium Ecclesiam pertinentes, ac quae ad Corinthios mittebantur ad alias omnes 
* Vid. diss. 5. c. 2. §. 3.  Achaiae Ecclesias pertinebant, 2 Cor. 1.1. & quae Collossensibus inscribebatur, à Laodicensi etiam Ecclesiâ, primariâ Phrygiae Metropoli, (cui Colossenses adjungi videmus, Col. 1.2. ut metropolim secundariam legenda erat, c. 4.6. At ista ex abundanti.  
§. 18. Superest ut Walonis demum argumento (Presbyteros hîc fuisse, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocantur, ex eo probantis, quòd Presbyterorum mentio non intercedat inter Episcopos & Diaconos) illud unum reponatur, quod contra Aërium, Epiphanius l. 3. t. 1. praefandum duxit, In exordio nempe Evangelii, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad ea quae istis temporibus accidebant, aut conveniebant, scripsisse Apostolum. Quae verò sunt illa? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vbi nemo Episcopatu dignus inventus est, manebat locus sine Episcopo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quando autem opus erat, & Episcopatu digni invenirentur, Episcopi constituebantur. Sic itidem cum tanta fidelium multitudo non esset, ut Presbyteri inter eos constituerentur, solo, in quolibet loco, (aut civitate) Episcopo contenti erant, ita tamen ut Episcopo semper Diaconus ad ministerium adjungeretur, sine quo Episcopus commodè esse non potuit.  
§. 19 Illud imprimis in Hierosolymitanâ Ecclesiâ constat, ubi cum statim post Christi ascensionem Jacobus Episcopus constitutus sit, Diaconos primò adjunctos videmus, Act. 6. nullâ adhuc Presbyterorum factâ mentione. Et illud quidem in universum, Apostolis viventibus & instituentibus factum esse, Clemens Romanus affirmat; Apostoli, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Primitias suas, seu eos, qui primi ubique fidem amplectebantur, in eorum qui postea credituri erant, Episcopos & Diaconos constituebant.  
§ 20. Quò & illud referri debet, quod apud Eusebium, l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens Alexandrinus de Johanne Apostolo pronuntiat. Eum, cum ex Pathmo Ephesum rediisset, quorundam rogatu ad finitimas gentes profectum esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 21. Ex his ratio constat, quare sine Presbyterorum mentione interveniente, Episcopis Diaconi immediatè adjiciantur, quia scilicet in singulis Macedoniae Civitatibus, quamvis Episcopus esset, nondum Presbyteri constituti sunt, Diaconis tantùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubique Episcopis adjunctis.  
§. 22. Manifesta omnia, praesertim cum haec ipsa Philippensium Ecclesia, ut & Thessalonicensium altera, à Tertulliano nominatim inter eas recenseantur, apud quas, tempore ipsius, Apostolorum Cathedrae suis adhuc locis praesidebantur, ipsaeque eorum Authenticae literae recitabantur. Quibus satis apparet, Episcopum singularem in hac Philippensium Ecclesiâ (Epaphroditum dixit Theodoretus) ab Apostolo ipso constitutum esse (cur non & Thessalonicae, & in aliis Macedoniae Civitatibus?) nec igitur Presbyteros compares, voce [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] sed solos, veríque nominis Episcopos diversarum civitatum, Philippensi metropoli subditarum, intelligendos esse.   

CAP. XI.  
1 Tim. 3.1, 2. Omnia per Episcopos & Diaconos administrata. Epiphanius emendatus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 1. SUccedit notissimus locus 1 Tim. 3.1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Nulla hîc dubitandi ratio est, quin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singularem Prafecturam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singularem, quem dicimus, Episcopum significet.  
§. 2. Quod enim ex Diaconorum immediatè sequente mentione 
* P. 12.  Waloni nectendum videtur Argumentum, in auras statim abiturum est, si illud unum, quod modò ex Epiphanio monuimus, hîc etiam advertatur, Nascente scil. Ecclesiâ, quandocunque Fides in civitate aliquâ plantari inciperet, aut cum fidelium numerus supra modicum non excresceret, (quod & post Apostolorum tempora non semel accidit) ubique Presbyteros non fuisse, Diaconis autem accinctos Episcopos omnia administrasse. Hic est iste Ecclesiae status, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sic enim apud Epiphanium legendum est, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) cum omnibus functionibus suis nondum expleretur; (cui opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & apud Clementem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) qui igitur huic loco rectissimè accommodari censebitur, cum Timotheus, à Paulo Ephesi relictus (ut & Titus Cretae) in omnibus jam Asiae Civitatibus (ubi nondum erant) divinis officiis desuncturos constitueret, Episcopos inprimis, & Diaconos; Quibus solis (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi multitudo non fuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) contenti erant, inquit Epiphanius.  
§. 3. His etiam 
* In 1 Tim. 3.  Theodoreti dictum addi potest, qui, licèt ad Presbyteros has regulas à Paulo sancitas pertinere affirmet, adjicit tamen, manifestum esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eas ab Episcopis praecipuè observandas esse, ut qui majorem in Ecclesiâ dignitatem sortiti sunt.  

In 1 Tim. H●m. 10.  §. 4. At è contra Chrysostomus, de Episcopis dictum esse ait, & deinde Presbyteris adaptari, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multis Episcopis opus erat, qui per singulas civitates praeficerentur, &, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae de Episcopis dixit, ea & Presbyteris conveniunt. Et sic ex Chrysostomo Theophylactus. Nec igitur rationem esse, cur distincta hoc in loco post Episcopos Presbyterorum mentio fieret; praesertim cum praeter Episcopos & Diaconos nulli adhuc Presbyteri partiarii constituerentur.   

CAP. XII.  
Tit. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Titus 100 Civitatum Episcopus.  
§. 1. HUic ad Timotheum, alter ille ad Titum locus (planè parallelus) accensendus est, c. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hîc denuò Episcopum singularem intelligendum esse, nobiscum Chrysostomus, Theophylactus, Oecumenius pronunciant, Nec obstare vocis [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] mentionem, v. 5. sed, ex adverso, hos ipsos Episcopos (inter quos, & Diaconos, nulli Presbyteri intercesserunt) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex more saeculi istius, dictos esse, loquatur post alios Theophylactus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopos intelligit, ut & in Epistolâ ad Timotheum; Per civitates verò ait, noluit enim universam Insulam (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ait Oecumenius, Cretam, cum satis magna esset) ab uno (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, addit Oecumenius) administrari, sed unamquamque Civitatem suum habere Pastorem, i. e. Episcopum, sic enim & labour levior, & cura exactior futura est.  
§. 2. cum enim in Cretâ Insulâ, quam Paulus ad fidem converterat, civitates plus minus centum essent, Palam est, phrasi istâ non unam, sed plurimas civitates intelligendas esse, quarum omnium (inquit Eusebius, l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sortitus est Titus, ut sub se Episcopos ordinaret, inquit 
* Arg. Ep. ad Tit.  Theodoretus, ut Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exerceret, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tot Episcoporum judicium & ordinationem, ait, cum 
† In Tit. 1. Hom. 1.  Chrysostomo, 
* Arg. Epist.  Theophylactus.   

CAP. XIII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13.7. Vocis hujus usus in Vet. Testamento. In Novo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 22.26. Act. 15.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deus. Aaron Propheta, Exod. 7.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Propheta, specialis in Ecclesiâ muneris nomen, 1 Cor. 12.28. Eph. 3.5. & 4.11. Apostoli, Evangelistae, Prophetae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Judas, & Silas à sedibus suis distenti, nihilominus Episcopi, & ex abundanti Prophetae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter dicti, Episcopi. Hebraei, totius Palaestinae Christiani; Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 1. IStis de Episcoporum titulo adeò prolixè propositis, adjicienda jam pauculis aliarum vocum, quae ad eandem materiam pertinent, explicatio. Hujus generis est, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Heb. 13.7, 17, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocem ad Praefectos quoscunque, Provinciis, Civitatibus, aut familiis praepositos, pertinere, notius est, quam ut probationibus indigeat. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Syrach. 10.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 13.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Mac. 13.54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Mac. 13.53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Syrac. 17.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Syrac. 10.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 20. etc. 49.15. & frequenter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 3. Sic & apud Interpretes vet. Testamenti, quandoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliáque quam plurima, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepiùs reddita, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam vertuntur.  
§ 4. Potestas igitur, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, isto verbo significatur, an summa in quovis genere, an subordinata, non ex vocis usu, aut origine, sed ex contextus circumstantiis judicandum est.  
§. 5. In novo Testamento, de Christo in Israëlem suum dominum summum sanè, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercente, usurpatum videmus, Mat. 2.6. ex Prophetâ. Dein de summâ Apostolorum, aut Episcoporum in Ecclesiâ futurâ dignitate, Luc. 22.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, majori, i. e. maximo inter vos, aequipollere constat. Sic & Josephus, Act. 7.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, universae Aegypto praepositus erat, quamvis Regi Pharaoni subjiciebatur.  
§. 6. In Concilio, aut Synodo Hierosolymitanâ, Act. 15.22. Judas & Silas ab Apostolis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. ab universo Episcoporum conventu, cujus ipsi pars erant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 electi, ut Paulo & Barnabae adjuncti, Epistolam Synodicam ad Ecclesias Antiochenas deferrent, dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quid illud sit indagaturis, duo potissimum sunt, quae viam praemonstrent.  
§. 7. Primum, Quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex seipsis elegisse hîc dicantur, ex quo sequitur, hos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non multùm ab Apostolis, qui hîc dicuntur, i. e. Petro, Jacobo Hierosolymitano Episcopo, ab aliis verò (ut alibi monstramus) Judaeae Episcopis, nullo planè intervallo disjunctos esse, eâdem in concilio dignitate utentes, adeóque cum illis in eodem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut gradu repositos; Quod de nullis infra Episcoporum ordinem subsidentibus dici, aut censeri potuit. Secundum, quòd, qui hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur, Judas & Silas, v. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellentur. Qui verò fuerint isti prophetae, obiter etiam hîc dicendum erit.  
§. 8. Prophetae nomine, ut i● Veteri, sic & in Novo Testam. significatur ille, qui verbum Dei quibuscunque notum facit, exponit, interpretatur; at praecipuè, qui ex revelatione divinâ illud facit. Sic cum Aaron Mosi, in legatione ad Pharaonem, adjunctus, jubeatur ad Pharaonem loqui, Ex. 7.2. i e. nuntium Dei ad eum defer, (quod à Mose tardiloquo, & blaeso non ita com●dè fieri potuerat,) erit tibi, (inquit Deus, v. 1.) Propheta Aaron frater tuus. Ibi Moses tanquam Deus 〈◊〉 ●aoni futurus erat, v. 1. (ut qui mandatum à Deo sibi commissum habent, Dii dicuntur) Aaron vero Mosis Interpres, & oris vicem suppleturus, quoties nimirum opus esset, sermonem ad populum habiturus (quod cum Paulus fecisse legatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebatur, Act. 14.12. & ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alter colebatur, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interpretis Divini (quales in Oraculorum responsis mentem numinis exponebant) &, quod idem est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munere desuncturus, Ex. 4.16.  
§. 9 Eodem planè modo (nec de futurorum tantummodo praedictione) apud Ethnicos, Glaucus, qui nautas monebat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Marinus vates, aut propheta vocabatur.  
§. 10. Verùm cum in Novo Testamento vocem hanc peculiari modo usurpatam reperiamus, Prophetas scilicet ab Apostolis, 1 Cor. 12.28. Eph. 3.5. & ab Evangelistis etiam, Eph. 4.11. divisos, palam est specialis officii, aut muneris in Ecclesiá nomen esse; Quodnam illud sit, ex cognatis & simul positis judicandum est.  
§. 11. Apostoli qui fuerint, satis notum, singulares viri, universae Ecclesiae in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividendae, ex speciali Christi mandato, immediate praepositi.  
§. 12. Evangelistae item, two, qui ad eos, quibus fides nondum praedicata ab Apostolis, (& ad quos ipsis non vacabat) ab Apostolis mittebantur.  
§. 13. Inter hos medii reponuntur Prophetae, Eph. 4.11. li quidem, qui illis, quibus Evangelium ab Apostolis, aut Evangelistis pri●s praedicabatur, doctrinam fidei uberiùs annuntiarunt, ex Mose & Prophetis, c●m speciali interpretationis dono divinitùs instructi essent, Evangelicam doctrinam stabilientes, & sic ubique hoc insigni fulcro Judaeorum fideles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per modum confirmationis; Et licet spiritualibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cumulatissim● instructi, tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Apostolicam dignitatem, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ascenderant, inquit Theophylactus. Talis Agabus, aliíque ab Hierosolymis Antiochiam descendentes, Act. 11.27. Tales in Antiochenâ Ecclesiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjuncti, Act. 13.1. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquiunt Scholiastae in 1 Cor. 12.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) qui Barnabae, & Saulo manus imposuerunt. Tales hîc Judas & Silas, qui cum Judaeae Episcopi essent, simul hoc Prophetico dono instructi erant, ideóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quatenus Prophetae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Tales denique duo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apoc. 11.3. qui Episcopi Hierosolymorum cum essent (ut 
* Diss. 5. c. 1. §. 24.  posteà dicetur) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur, Prophetarum more, in sacco, mandata Dei explicare, prophetiae etiam dono iis accedente.  
§. 14. Hos jam à Concilio Hierosolymitano Antiochiam missos Episcopos, aliquandiu à Cathedris suis distentos esse constat, Silam enim Antiochiae ma●●●le, Act. 15.34. & Paulo dein se comitem adjunxisse, v. 40. quod, cum res postulet, ab Episcopis fieri quis gravabitur?  
§. 15. Eos interim Episcopos fuisse, omnia monstrant; Concilii scilicet Hierosolymitani ex solis Apostolis & (sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulo) Episcopis conflati deputatos, quos ideò, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut & alios c. 13.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, docentes, confirmantes, manus imponentes, omnia ferè Episcoporum munera exercentes videmus, at ex abundanti, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, charisma illud Propheticum supra alios, quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen & officium competebat, sortitos.  
§. 16. Si verò tandem quaeratur, cur, cum propriè dicti Episcopi essent, hîc tamen non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter, sed cum adjecto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupentur. Respondeo, inprimis advertendum esse, à quibus sic appellentur, scilicet à Synodo Hierosolymitanâ, eos ad totius Syriae Ecclesiam jam mittendos designante, ideóque cum nec iis à quibus, nec ad quos mittebantur, quovismodo praeficerentur, sed tantùm Ecclesiis particularibus, quarum Episcopi erant, nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam simpliciter, nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed cum limitatione, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (hâc satis opportunâ & idoneâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) dicendos fuisse, cum tamen eosdem [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ex ipsis electos fuisse disertè affirmetur.  
§. 17. Cum verò de Ecclesiis particularibus, seorsim consideratis, nec in Concilio, ut hîc, conjunctis, sermo sit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatos videas, Heb. 13.7. ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de Episcopis planè sermo est, inquit Chrysostomus, aliíque. Qui verò sunt high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Hebraeorum, Episcopi? Hierosolymorum certè, & omnium in Palaestinâ Civitatum, ad quarum fideles missa haec Epistola, ([〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] inquiunt 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Heb.  Graeci) singulares Praefecti.  
§. 18. Nec enim ad unam aliquam civitatem restringendos esse, ipsa in prographe Hebraeorum mentio, satis latè patens, abundè testatur, Nec quicquam Presbyteranae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fautoribus in co●trarium suppetit. Quod enim D. Blondellus affirmat, A. D. 61. quo Epistolam ad Hebraeos in vinculis scrips● Paulus, plures unâ Hierosolymis Episcopos, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesiam communi curâ ac consilio pavisse, nullâ certè ab eo, aut ratione, aut testimonio firmatum est; At è contrario 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Hebraeorum, omnium quippe Pal●stinae, non unius tantùm Hierosolymitanae civitatis Christianorum Praefecti, aut Episcopi disertè hîc dicuntur.  
§. 19 Unicum hîc ex abundanti addidisse licebit, sequioris aevi Judaeos, Episcopos Christianorum (voce huic affini) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nominéque peregrino (Civitate sanctâ donato) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellare.  
§. 20. Sic Abrabaneel in Is. 34. f. 54. c. 4. de illustri illo Burgensi verba faciens, ex Judaismo ad fidem Christi converso, tandémque ad Episcopalem sedem evecto, prius, inquit, Solomon Levita dicebatur, postquam autem factus esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dux (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) & magnus inter Nazareos, i. e. Christianos, appellatus est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Egemon, i. e. Episcopus, Burgensis. Videatur Elias Levita in Thisbi, & Buxtorfii, si placet, Rabbinicum Lexicon in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

CAP. XIV.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deuces, de Christo, de Petro, de Asiaticis Episcopis, de Judaeorum dispersorum Praefectis, Eph. 4.11. Pastor pro Episcopo.  
§. 1. POst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quibus Presbyteros suos notari D. 
* Praef. p. 5.  Blondellus voluit, sed sine omni itidem probatione. Vox ista à Gregibus ovium ad Homines traducta, Regem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Homerum, & Mat. 2.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Apoc. 12.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ídque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Ducem aut Regem denotat.  
§. 2. In Novo Testamento vox haec primò de Christo, Mat. 26.31. Joh. 10.11, 14. Heb. 13 20. 1 Pet. 5.4. & (semel cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjuncta) 1 Pet. 2.25. usurpatur. Dein Apostolo Petro accommodatur, Jo. 21.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pasce (aut guberna) oves meas, dein Episcopit Asiaticis, Act. 20.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. attendite gregi universo, super quem Spiritus sanctus Episcopos vos constituit, ut pascatis, (aut gubernetis) Ecclesiam Dei. Ut & fidelium Judaeorum ubicunque dispersorum in Ponti, Galatiae, etc. Civitatibus, Praefectis, totidem singularibus Episcopis, 1 Pet. 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Seniores qui inter vos sunt, ego pariter Senior adhortor, pascite (aut gubernate) gregem qui est inter vos, Episcopos agentes, etc. Nihil hîc à voce [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] metuendum, cum eâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc saeculo, (ut mox loco suo dicetur) Episcopi singularum urbium, quales hîc per Pontum, Galatiam, Cappadociam, Asiam, Bythiniam, plures fuisse constat, singulares designentur.  
§. 3. At prae omnibus notabilis ista, Eph. 4.11. inter distinctos eorum, quos Christus Ecclesiae indulsit, gradus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio. Ad coelum, inquit, ascendens Christus, hominibus dona dedit, v. 8. Quae vero sunt illa? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (de tribus istis abundè dictum est) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ipse dedit Apostolos, Prophetas, Evangelistas, & hos tandem, de quibus jam loquimur, pastors.  
§. 4. De his Chrysostomus, & Scholiastae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De iis loquitur, quibus Ecclesiae commissae sunt, disertè de Episcopis, qualis erat Timotheus, Titus, & alii hujusmodi. Nec immeritò igitur apud Ignatium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & in antiqua Ecclesia Pastoris nomen ad Episcopos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & nunquam non pertinuisse videmus, quod pluribus monstrari posset, si jam illis vacaret.   

CAP. XV.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopi, 1 Cor. 12.28. Eph. 4.11. Doctrinae unitas ad pacem necessaria. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctoris munus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut à Prophetâ distinguatur, Doctores in scholis. Presbyteris Docendi licentia ut competat.  
§. 1. HIc cum Pastoribus adjungantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec ab iis (ut ab Apostolis Prophetae, & à Prophetis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) distinguantur, sed per [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] tantùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut conjunctivum copulati, in idem planè coalescant, patebit itidem, quid per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significetur, quoties iis peculiare in Ecclesiis munus denotatur, 1 Cor. 12.28. & Eph. 4.11. In qualibet certè Ecclesiâ singulares Praefecti, aut Episcopi. Sic apud Bedam Eccle. Hist. l. 11. c. 2. Episcopos sive Doctores convocasse ad colloquium Augustinus dicitur, i. e. sine dubio, sub duplici nomine solos Episcopos.  
§. 2. Quomodo à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Dissert. 3. c. 6.  prius, cum aliud ageretur, dictum est, Eo planè modo, quo à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguitur, 1 Tim. 5.17. priori ad fidei primam plantationem, secundâ ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, irrigationem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instructionem, exhortationem, & demum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmationem in fide, pertinente.  
§. 3. Haec in unaquâque Ecclesiâ primariò ad Episcopum, aut Praefectum spectabat, nec alteri cuivis, nisi cui ab Episcopo illud mandatum, competebat. Exinde enim omnium sectarum, & haereseωn semina, quoties in Ecclesiâ, ubi fides una plantata, variae insuper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superseminarentur. Ideóque ut unitatis cura, sic & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ut & baptizatorum confirmationis) Episcopis ubique concredita est. Sic apud Justinum, Apol. 11. cum Anagnostes portionem Scripturae, seu ex Apostolis, seu ex Prophetis legisset, illo quiescente, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quem Episcopum fuisse mox dicemus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quo modo Act. 13. à Paulo factum legimus, Ubi, ut videtur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, statim, suo quasi loco, succedit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verbum adhortationis ad populum, at id non Lectoris sed Doctoris munus.  
§. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem, 1 Cor. 12. sic à Prophetâ distinguunt Graeci Patres, ut hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ille vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à seipso etiam locutus sit. Quod in illud ipsum recurrit, quod modo de Prophetis & Episcopis, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum est. Nec mirum igitur, aut ab usu nominis (cum Christus ubique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocetur, aut cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut & Cathedra, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 competant) alienum suturum est, ut Episcopi in singulis Ecclesiis (non, ut D. Blondello placet, Presbyteri compares) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocentur, ab unâ officii parte sic dicti, ut ab aliâ parte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 5. Quod enim ad Doctorum aut Professorum in Scholis gradus attinet, two longè recentiores sunt, quam ut in Pauli scriptis locum habere possint.  
§. 6. Si verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, docere populum, & ex Scripturis instruere, Presbyteri hodiè secundarii non permittantur tantùm, sed & pro officio teneantur, illud quidem exinde natum apparet, quòd Episcopi in ordinandis Presbyteris, eam illis potestatem largiantur, nec tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed postquam literis, aut mandato Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 licentiati fuerint, exercendam, juxta Canonis Ancyrani & Laodiceni de Presbyteris decretum, ab Ignatio, & primis temporibus in Ecclesiâ observatum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De quo 
* Dissert. 3. c. 9  alibi fusiùs.   

CAP. XVI.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 1.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopus. Vnus ejusdem familiae Oeconomus. Apostoli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 1. ALia quaedam sunt, quae, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorat D. Blond. ita singula, non aliâ quam suâ Authoritate fretus, Collegis Presbyteris accommodat.  
§. 2. Sic 1. ait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 1.2. At quid illis, aut cum Episcopis nostris, aut cum Presbyteris Blondellianis, common fuit? Apostoli certè qui Historiae, aut rerum narrandarum (eae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc sunt, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 2.15.) non solùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuerunt, pars quidem ipsarum non exigua (cum multa ab ipsis gesta sint, daemons ejecti, etc.) ideò sine dubio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur.  

Praef. p. 5.  §. 3. Miror igitur quid D. Blondello in mentem venerit, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (per Apostolos & eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tributos) à Lucâ sic appellatos censeret. Foeliciùs certè quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hâc classe reponat, Talis enim diserte Episcopus dicitur, Tit. 1.7. cui totius familiae administratio à Deo tribuitur, eodem planè sensu, quo Claves, insignia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut Patris domus, Is. 22.20, 21. Petro dabantur. At nec Collegis, nec comparibus commodè aptari potest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ista. Ecquis enim ejusdem familiae plures unquam Oeconomos, unius Clavis plures gerulos audivit? Videatur Lu. 16.1. ubi in Divitis familiâ unus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut & in civitate unus, Ro: 16.23. Et si Apostoli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicantur, in plurali 1 Cor. 4.1. Illud etiam ad plures familias divisas, plures scilicet particulares Ecclesias, distinctos ejusdem universae Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quas inter se Apostoli dispertiebant, pertinuisse censendum est.   

CAP. XVII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justinus post tempus, quo discrimen inter Episcopos & Presbyteros in Ecclesiam inductum agnoscúnt Walo, & Blondellus. Ejus aevo nulli quibusdam in locis Presbyteri. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro Episcopis. Tria antiquissima testimonia, Praesidentes apud Tertullianum.  
§. 1. SUperest unus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulus, ille quidem neutiquam in Scriptures sacris, seu Episcopis, seu Presbyteris accommodatus. At istis affinis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praesidens, Antistes, Praepositus, cujus apud Justinum Martyrem satis crebra mentio est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit ille, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apol. 2. Offertur Antistiti panis & poculum fratrum.  
§. 2. Ubi primò sciendum est, Justinum hunc, post illud tempus, quo discrimen inter Episcopum & Presbyterum inductum esse Walo, & D. Blondellus ex Hieronymo agnoscunt, hanc Apologiam suam scripsisse. Videatur D. Blon. Apol. p. 3. Meminerit, inquit, veri studiosus lector, Hieronymum nequaquam scripsisse, simulac Corinthi dictum fuit, Ego sum Pauli, etc. toto orbe decretum, ut unus de Presbyteris electus superponeretur caeteris, sed postquam id dictum in populis, i. e. postquam alii passim Corinthiorum more in partes discerpti sunt, quod ante annum 140. evenisse, idoneè vix quisquam probaverit. Videatur praef. p. 7. ubi praecedentem Ecclesiarum (quem dicere amat) morem, orbe toto ad An. Ch. circiter 136. mansisse affirmat, sic tamen ut probationes, quas sibi fingit, ultra annum 104. aut 108. non produxerit. Et ne quempiam h●c in re incertum relinquamus, videatur Praef. p. 11. Nullum, inquit, momentum illustrius occurrit in quod insignis illa mutatio commodè conferri posse videatur, quam An. Ch. 135. Videatur itidem Walo, cujus haec verba sunt, p. 7. Trapezitici, inquit, Foenoris scriptor, etc. nusquam negarunt antiqua etiam tempora discrimen illud inter Episcopos & Presbyteros agnovisse, qui sciunt rem esse antiquissimam, ut duo hi ordines in Ecclesia fuerint distincti, si excipiantur Apostolica tempora, quorum aevo nullum constat eorum ordinum fuisse discrimen. Certè si ad Johannis exitum Apostolorum aevum protelandum putemus, ultra Centesimum Christi annum durasse non putabitur, post quem hoc inter Episcopos & Presbyteros discrimen in Ecclesiam statim invectum esse Walonis verba evincunt.  
§. 3. Justinum interea Martyrem non ante An. 150. Apologiam suam, in quâ ista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio facta est, scripsse, & Ecclesiarum sui temporis statum graphicè descripsisse, fatetur D. Blondellus, Apol. p. 21.  
§. 4. Nec igitur cuivis aequum videbitur, ut contra Hieronymum, contra Walonem, contra ipsum D. Blondellum ter in eadem ferè verba consultò, & de industriâ testimonium ferentem, singulari (ne quid gravius dicam) D. Blondelli testimonio in causâ suâ credatur, 
* Apol. p. 22.  istum Ecclesiarum ordinem (quo Episcopis Presbyteri adaequabantur) ad Justini tempora inviolatum permansisse.  
§. 5. Secundò igitur notandum est (quod Epiphanius nos docuit) hoc ipso Justini aevo (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam tunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fidéque per Orbem Romanum non ita ●●u Gentibus annuntiatâ, &, ubi annuntiaretur, persecutionibus omnimodis exceptâ) nondum Presbyteros in Ecclesiis ubique constitutos esse, sed civitates non paucas Episcopo & Diaconis, duobus istis Christiani Cleri gradibus, cum Presbyteri idonei non reperirentur, aliquandiu contentas fuisse.  
§. 6. Tertiò, ut ad ipsa Justini verba accedamus, notari debet vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum pane & poculo copulandum esse (sic ut omnium fidelium, i. e. Fratrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adductam aut oblatam denotet) non cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ut cum Lango, D. Blondellus legi voluit, Praeposito fratrum, aut, Ei qui fratribus praeest,) alibi enim ubique apud Justinum non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed simpliciter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur.  
§. 7. Quartò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Justinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjungi, sic ut ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertineat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, panem & poculum consecrare, Diaconis ad distributionem benedicti panis & poculi paratis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cum Praepositus gratias egerit, Diaconi qui apud nos vocantur, dant unicuique.  
§. 8. Hîc rectè quidem D. Blondellus conclusit, 
* Apol. p. 22.  Binos tantùm Christiani Cleri gradus, Praepositorum & Diaconorum agnosci. Imò & Ecclesiis, quae ab unico Praeposito regerentur, nihil ad integritatem deesse creditum esse; At cum ad identitatem aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopi, & Presbyteri adserendam, cum ad Ecclesiarum per plures simul Praepositos gubernationem confirmandam, haec ex Justino testimonia ab eodem proferantur, nec aliud illi ad hoc cuivis persuadendum argumentum suppetat, praeter hanc unicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum solis Diaconis conjunctam mentionem; sufficiet, uti spero, paucis monuisse, Primò, Nihil frequentius esse inter hos primorum temporum Scriptores, quam ut Episcopi singulares, Diaconis suis accincti (ubi Presbyteri nondum constituti sunt) omnia Ecclesiastica munera obirent: Secundò, hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulo, sub istis primis temporibus, Singularem Episcopum (non compares Presbyteros) insignitum esse.  
§. 9 Illud, prae aliis, tria Antiquae Ecclesiae illustria testimonia confirmata sunt.  
§. 10. 1. Dionysius Corinthiorum Episcopus, Justino post 40. annos succedens, in Epistola ad Athenienses apud 
* Hist. l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebium, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentione prius factâ, statim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, post Martyrium Publii, Quadrati Episcopi eorum creati meminit. Nec illud quidem ex eo, quòd prius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantùm, postea, aucto fastu, & mutato nomine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituerentur, nam in verbis immediatè sequentibus, Dionysii Areopagitas meminit, ab ipso Paulo ad fidem conversi, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, primus Atheniensium Dioeceseos Episcopatum suscepit.  
§. 11. 2 do. Marcellus Ancyranus Episcopus, in 
* Epiph. Haer. 72.  Ep. ad Julium Romae Episcopum, ubi de seipso, aliísque Ecclesiarum Episcopis ab Haereticorum audaciâ infestatis locutus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pessima quaeque contra Ecclesiam Dei, & nos earum Praefectos aut Antistites ausi sunt.  
§. 12. 3 tio. Concilium Ephesinum, Act. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ab omni violentiâ & injuria immunitatem habebunt Antistites Ecclesiarum quae in Cypro sunt, iidem sine dubio qui in priori Canonis parte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellantur.  
§. 13. His singulis in locis, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sunt, sic in singularibus Ecclesiis singulares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reponi palam est, nunquam compares, aut Collegas. Nec quicquam igitur D. Blondellum adjutura, quae ex Justino Antiquissimo Martyre hausit, testimonia, Quae, singularis ubique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cui 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Apol. 2. p. 77.  plures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ministrarent, factâ mentione, singularem nobis Episcopum in unaquâque Ecclesiâ nobis proponunt, de Presbyteris comparibus syllabam unam non adjiciunt.  
§. 14. Illud itidem à Tertulliano eodem ferè modo de Praesidentibus enuntiatur, de Cor. mil. Cui tamen Episcopos singulares incognitos fuisse, quis nobis persuasurus est?   

CAP. XVIII.  
Sacerdotes, Episcopi apud Tertullianum, Cyprianum, Pontium Diaconum, Ambrosium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Chrysostomum. Blondelli lapsus in Pontii loco, ut & in Hilarii.  
§. 1. HIS addi potest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at praecipuè apud Latinos, Sacerdotum appellatio, Episcopis non semel peculiaris. Sic Tertull. de Baptism. Summus sacerdos qui est Episcopus, Dehinc Presbyteri & Diaconi, etc. Sic Cyprianus Rogatiano Episcopo, Ep. 65. Si ultrà Te— provocaverit Diaconus, eum vel deponas, vel abstineas, & siqui alii tales extiterint, & contra Sacerdotem Dei fecerint, vel coercere poteris, vel abstinere. Idem planè Episcopus, & Sacerdos dei, cui coercendi Diaconos jus competebat.  
§. 2. Sic cum Ambrosius de se, Episcopo Mediolanensi, & de aliis sui similibus pronuntiet, Claves illas regni coelorum in beato Petro Apostolo cuncti suscepimus sacerdotes; cúmque de Dignitate Sac. c. 2. ex scripturis ostendat, Oves Sacerdotibus concreditas esse, iísque ut Gubernatoribus suis subjiciendas esse, Patet utrinque Sacerdotes Episcopos esse.  
§. 3. Sic & Chrysostomo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sonant, & non semel Episcopos significant. Sic iterum cum apud Cyprianum Ep. l. 11. de lapsis sermo sit, quos, inquit, absolvere Presbyteri prasumebant, eos Episcopo honorem sacordotii sui & Cathedrae non reservare concludit. Ubi Potestas Claviunt, Sacerdoti, i. e. Episcopo propria, Presbyteris non competebat. Quod prius Ep. 10. distinctiùs affirmaverat, ●os quip Presbyteros, qui sic lapsos absolverent, praepositum sibi Episcopum non cogitasse, quod nunquam, inquit, omnino sub Antecessoribus factum est.  
§. 4. Sic l. 1. Ep. 3. De Episcopali authoritate Deo immediatè imputandâ, Sacerdotalis, inquit, Authoritas, & Potestas, Diviná dignatione firmatu●; Quibus statim adjicit, Omnium schismatum fontem esse, quòd Sacerdoti Dei non obtemperatur, nec unus in Ecclesiâ ad tempus Sacerdos & ad tempus Judex, vice Christo cogitatur. Sic c●m illi Sacerdotum collegium, & Coepiscoporum consensus idem sonent, statímque addatur, Quicunque se supra Sacerdotem unum efferat, se non Episcopi, sed Dei Judicem facere.  
§. 5. Sic cum Pontius Diaconus de Cypriano affirmet, ad officium Sacerdotii, & Episcopatus gradum, novellum electum esse, ex antecedentibus patet, Sacerdotem aequè ac Episcopum Presbytero opponi. Sic enim ille in laudem tanti viri, Multa sunt, quae jam Presbyter fecit, Ad probationem bonorum operum (eorum scilicet, quae Presbyter fecit) satis est, quod ad officium Sacerdotii, & Episcopatus gradum adhuc novellus electus sit. Adeò sine omni ratione, ex his ipsis Pontii verbis, concludendum putavit D. Blondellus, 
Apol. p. 45.  Episcopum scriptorii illi, eundem qui Presbyter, fuisse, nihílque ex Hieronymi sententiâ (in quâ sic ille triumphat) dici magis potuisse.  
§. 6. At clarissim● Pontius contrarium dixit, Presbyterium quidem, & Sacerdotium accepisse, nullâ m●râ, nullâ dilatione, statim quippe post acceptum Presbyterii gradum (ita tamen ut multa jam Presbyter fecerit) Sacerdotali, aut, quod idem est, Episcopali donatum esse, Quis enim (inquit ille stylo panegyrico) non omnes honorum gradus crederet tali ment credenti? ubi Presbyteratus, & sacerdotium, Diaconatui superadditi) omnes honorum gradus sunt, non ideò ejusdem honoris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut gradus.  
§. 7. Fefellit sine dubio D. Blondellum Sacerdotii mentio, quòd ille de Presbyteratu dictum putavit, cum clarissimè ad Episcopatum pertinuerit.  
§. 8. Eundem planè errorem erravit, aut nos errare voluit D. Blondellus, cum ex Hilario Pictaviensi verbis his prolatis [In Aaron sacerdotes significari non dubium est, in Levi autem ministros ostendi absolutum est.] Sic statim concludit, Non ignorabat Pia anima, usu longo confirmatam Episcoporum super Presbyteros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed (intento in Primitivam sacri Regiminis su● Apostolis, Apostolicísque viris formam, oculo) consuetum Ecclesiarum morem praetervectus, duo tantum in Clero capitum genera recensuit, sacerdotum nimirum, seu Praepositorum, ac seniorum quorumcunque in Aarone praefiguratorum, & ministrorum in Leviticâ tribu.  
§. 9 Verùm sciat D. Blondellus per sacerdotem hîc Hilario, ut modò Cypriano, & Pontio, & Ambrosio, etc. Episcopum significari, non Presbyterum: Ideóque hanc ab Hilario dicti sui rationem reddi, Sacerdos enim in lege primus fuit Aaron, & exinde in successione ejus Sacerdotum honor mansit. Piget istis immorari, ad quae tamen ubique aut festinatio, aut partium studium doctissimum virum prodidit.  
§. 10. De voce [Sacerdos] pro Episcopo usurpatâ, unicum addo ex Concilio Taurino de Palladio, A Triferio Sacerdote fuerat mulctatus. Ubi Triferium Episcopum fuisse, si cui dubium subesse posset, monstrabit Canon 4. qui ab eo Exuperantium Presbyterum excommunicatum affirmat. Et de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine, aliísque ejusdem monetae, vel apud sacros, vel Ecclesiasticos Scriptores, hactenus dictum esto.   

CAP. XIX.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Graecos, & Hebraeos, & alias Gentes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequè ac aetatem denotant, Heb. 11.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oeconomus, Gen. 24.2.15.2. Luc. 7. Num. 22.7, 8. Gen. 4.7. Patriarchae, Seniores Israëlis, Ex. 3. Chilias pro Civitate, Jud. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti priusquam in Synedrium admitterentur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Synedrio. Epiphanius de primâ Episcoporum constitutione sine Secundariis presbyteris. Comparatio inter Mosaicam, & Apostolicam historiam. Quaestio de presbyterorum Secundariorum mentione in N. T. 1 Tim. 5.1. & 19 & 17. Sententia Epiphanii & Chrysostomi. Timothei, ut & Titi primatus super Episcopos. Duplex portio. Primogenitorum dominium, Act. 13.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Duplex alimoniae portio. Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laici presbyteri.  
§. 1. AD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam accedamus. De quibus illud praemitti oportet, quid Graecis, quídve Hebraeis voce illá potissimum denotetur. Apud Graecos, notissimum illud Dionysii Halicarnassensis, l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Seniores & pro Optimatibus & pro Grandaevis dicere solebant Antiqui, quod & hodie apud plurimas gentes, Italos, Gallos', Hispanos, Anglos, solenniter invaluit, ut non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum, sed praecipuè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dignitas, authoritas, praefectura, eâ voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significetur. Sic Aethelstanus dux Orientalium Anglorum, qui Half-King, i. e. Semi-rex vocatus est, Aldermannus, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totius Angliae salutatus est, vid. Auth. lib. Rames. §. 4. & 33. & illustrissimum Dominum Hen. Spelmannum Glossar. p. 28, 29. Idem de Aethelwoldo & Aelwino testantem. Sic Regis Aldermanni, & Presbyteri Regis mentio est in Aluredi Legibus, cap. 34. Unde & illud notandum, Mat. 20.25. verba illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Principes Gentium dominantur illis] à Saxonibus verti ealdormen wealdad hyra theoda Seniores dominantur gentibus suis. Et Luc. 11.22. Seniores & Principes sacerdotum, ealdrum & ealdormannum vocari.  
§. 2. Apud Hebraeos idem planè constat, apud quos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senes, aut, quod idem est, Seniores, (Hebraeis enim comparationum gradus deesse omnes nôrunt) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diserty respo●dent, quibus dignitatem, & praefecturam ubique in veteri Testamento notari omnes agnoscunt. Omissâ igitur latiori istâ aetatis notatione, (quá vel antiquos, seu majores, quos dicimus, Abelem nempe & reliquos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 11.2. vel grandaevos, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat) illud utique affirmandum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellationem apud Hebraeos ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui aliis quovismodo praeficiebantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinere. Sic oeconomus Abrahami Eleaeser, qui praeerat omnibus & servis & facultatibus ejus, Gen. 24.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Senior domus ejus, & simpliciter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupatur. Nec enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjungendus est, sic ut Senior servus dicatur, sed cum diastole, servus ille, qui domus ipsius Senior, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Targum Hierosolymitanum, praepositus, rector, administrator, vel oeconomus fuit & ita disertis verbis appellatur, Gen. 15.2. Sic sine dubio, domus Pharaonis, totiúsque Aegypti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut Seniores, Gen. 50.7. sunt regiae domus, totiúsque Aegypti praefecti & administratores. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moabitarum, Num. 22.7. sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principes Moab, v. 8. Sic c●m in filiorum Primogenitorum privilegiis dominium omne fundaretur, Gen. 4.7. & Gen. 49.3. Familiarum aut cognationum, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principes Patriarchae pariter, & 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cognatorum Dominus est Senior, ait de Arabibus Strabo, Georg. l. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebantur. Tales sine dubio Seniores Israëlis, Exod. 3.16, 18. & 4.29. primariarum familiarum, aut Gentium Praefecti, aut capita c. 6.14. congregationis praepositi, aut rectores c. 16.22. qui denuò Seniores Israelis vocantur, c. 17.5, 6. & 18.12. (& Seniores tribuum, Deut. 31.28.) Tandémque, cum à Socero admonitus Moses, Judi●es ubique constitueret, Exod. 18.22. qui in levioribus causis populo jus redderent, & super mille, super centum, super quinquaginta, & decem familias potestatem haberent (quibus majorum, & minorum civitatum, & oppidorum praefecti, & consistoriorum, seu synagogarum principes succedebant) Chiliade civitatem notante aut certam aliquam in tribubus divisionem, Jud. 6.15. Mic. 5.2. cujus praefectus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur, Mat. 2.6. (quo nomine Episcopos Christianorum insigniri à Judaeis 
* C. 13. §. 20.  vidimus) hos itidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Judices, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocabant, ideóque quos Lex secunda Cod. Theod. de Judaeis Presbyteros vertit, Altera lex Synagogarum Patres rectè nuncupat. Denique cum Septuaginta Seniores Mosi sufficerentur, Num. 11.16. (quibus itidem Magnum Hierosolymitanum Synedrium successiss● constat) palam est, hos ideò Seniores dictos esse, quòd populi, aut Israëlis praefecti, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuerint, priusquàm à Mose in Synedrium admitterentur. Illud ex contextu patet. Convoca, inquit Dominus, Septuaginta viros, Seniores Israëlis, quos nosti Seniores populi esse, & illorum praefectos, & ad tabernaculum congregationis adducito, ut illic tibi adstent, & veniam ego, & accipiam de spiritu, qui est super te, etc. Palam est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [aut Seniores Israëlis] dignitatis & Principatus nomen esse, nec eo quidem collegas, aut Compares, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quâ tales, notari (imò nec omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupatos esse, qui in Synedrio Hierosolymitano consistebant, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedisse, Novi Testam. Scriptores 
* Vid. Mat. 26.31, 57  ubique testantur) sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primario & 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diodor. Sicul. l. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, populi Judaici rectores, aut praepositos, & dein secundariò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quòd qui Principes populi fuerunt, etiam in Synedrium admitterentur.  
§. 3. Hinc statim constat, quid de vocabulo isto [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Christianâ jam civitate apud Novi Instrumenti scriptores donato, pronuntiandum sit, Eo quidem non incommodè Christianae Ecclesiae praefectos, aut pastors, singulares, ut diximus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. civitatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu Patriarchas, seu Episcopos significare posse, (quos ideo Aluredi Leges promiscuè Episcopos & Aldermannos appellant) quoth & singulis hujus Codicis locis factum esse statim patebit.  
§. 4. Illud interim 
* L. 3. t. 1.  Epiphanii 
† Vid. c. 10. §. 18.  denuò praemittendum est, ex historiis, quas ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profundissimas, & antiquissimas vocat, petitum. Initio praedicatae per orbem fidei, cum multitudo fidelium nondum esset, nec digni presbyteratu (secundario) reperirentur, Ecclesias quasque, & civitates, Episcopis singulis, iísque adjunctis Diaconis contentas fuisse. Name, inquit ille, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Nihil ab initio completum, sed procedente tempore omnia ad perfectionem necessaria subministrata sunt. Sic, inquit, Moses ad Aegyptum mittitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solâ virgâ munitus, tandem ei Aaron sufficitur, dein Principes populi, tandémque Septuaginta Seniorum Synedrium.  
§. 5. Pulcherrima certè totiùs rei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Primò Mosem (ut duodecim Phylarchas taceam, quibus totidem Christi Apostoli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondent) singulares tantùm Rectores, aut Principes (additis tantùm, ut fas erat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lictoribus, aut ministris) populo per familias, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentésque diviso, ubique praefecisse, & ita per singulares praefectos omnia aliquandiu administrata esse. Sic & Apostolos, seu Commissarios Christi, huic Dei populo, Mosis instar, (quem à Domino missum scimus, Exod. 3.10.) praefectos, primitias praedicationis suae, tanquam primogenitos populi verè Israëlitici in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Praefectos, vel Episcopos constituisse, iisque Diaconos tantùm adjunxisse. Tandem verò, 
Clemens ap. Euseb. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sic Chronicon Alexand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  crescente, & foeliciter aucto populi numero, ipsi Mosi Septuaginta collegarum Synedrium, ut & Principibus singulis viginti trium conventum, aut Consistorium suffectum esse, ne soli tanto oneri, aut invidiae non sufficerent; Et eodem planè modo Episcopis singulis plures tandem, quos hodie Presbyteros dicimus, in partem officii onerísque assumptos, & suffectos esse. Illos quidem Synedrii, & Consistorii Collegas, & Compares, sub Capite, aut Principe suo congregatos (qui ipsis manus imponebat, & cui ipsi nullatenus exaequabantur) eandem tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 9.18, 23. Lu. 18.18. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 13.15. Mar. 5.22. appellationem nactos esse, Sic & hos Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad opem Episcopo ferendam allectos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam dictos esse, quamprimùm tales in Ecclesiâ constituerentur; Id verò Apostolorum tempore (si unicus excipiatur Johannes, qui ad Trajani imperium vixit, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fertur) factum esse, nullis quidem indiciis, aut vestigiis nobis comparuit.  
§. 6. Nec igitur mirandum erit, si scribentibus Apostolis rara, aut potius nulla Presbyterorum, quatenus two Episcopo in secundis erant, mentio occurrat.  
§. 7. In re quidem non adeò magnâ, & in quâ fortunae nostrae neutiquam positae sunt, non ingratum, uti spero, facturus sum, si quid hîc aliis visum sit, pauculis perstringam.  
§. 8. Geminam certè Presbyterorum secundariorum mentionem ab Apostolo factam esse, 
* Cont. Haer. l. 3. c. 1.  Epiphanius, ni fallor, pronunciavit, & ex eâ Aërianam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppugnandam esse contendit. Primam 1 Tim. 5.1. cum Timotheo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edixerit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Quid verò, inquit ille, hoc sit, si non Episcopus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, super Presbyterum potestatem babeat; Secundam v. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] contra Presbyterum accusationem non admittas. Non inquit, cuivis Presbyterorum praecepit, ne contra Episcopum accusationem admitteret, non cuivis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed Episcopo Timotheo, ne Presbyterum, etc.  
§. 9 His certè in locis potestatem Timotheo in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 competere, at nullatenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Timotheum, ex ipsis Apostoli, & Epiphanii verbis satis constat. cum verò ad Timotheum, non Episcopum tantùm, sed & Asiae totius Metropolitanum sermo fiat, non satis convenit inter Doctos, an ad unius tantùm civitatis, vel Ecclesiae secundarios Presbyteros, Apostoli primùm, dein Epiphanii verba limitanda sint, an ad omnes Asiae Episcopos latiùs extendenda. Ego certè, quicquid de Epiphanio dicendum sit, Apostolum non ambigo de Episcopis planè locutum esse, quos Diaconis solis accinctos (nullâ intermedii Presbyterorum Ordinis factâ mentione) per omnem ubique Asiam ordinandos praeceperat c. 3. (quos & ad Titum c. 1.5, 7 tam sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomino indigitaverat) eosdémque jam sine dubio Timotheo, Ephesino Primate subjiciendos, & ab eo, si necessitas postulet, in judicium vocandos pronuntiat, Eodem plan● modo, quo Tito tot Episcoporum non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantummodo, sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commissam esse, post alios 
* Tit. c. 1.  Theophylactus affirmat.  
§. 10. Chrysostomus cer●è, aliíque (ad caput 5.) utrumque locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the seen (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de omni seen) intelligendum affirmant, nec ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referendum.  
§. 11. Ubi tamen illud notari poterit, hos ipsos, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de omni seen, Apostolum hîc explicandum censuerant, nullatenus tamen seniores Ecclesiae exclusisse (cum ratio dicti Apostolici ab illis reddita [quia nimirum propter aetatem senes Juvenibus minus peccant] add omnes senes▪ at praecipuè ad Ecclesiasticos pertinere putanda sit) statim enim, Quaestione proposita [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Quid si peccata in confesso sint, testes verò non habeant, sed pravam suspicionem?] Respondent omnes, iisdem verbis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suprà, inquit, dixi, Oportet verò eum ab iis qui extrà sunt, bonum testimonium habere, ubi ad Apostoli de Episcoporum qualificationibus dictum, 1 Tim. 3.7. Lectorem rejici clarum est, adeóque versum istum de Ecclesiae item 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipsis planè, si Chrysostomo credendum, Episcopis intelligendum esse.  
§. 12. Quo & illud clariùs spectat, quod post pauca adjiciendum curavit 
* Hom. 15. in 1 Tim. 5.19.  Chrysostomus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Manifestum est Ecclesiam ei concreditam esse, imò integram Nationem Asiae (istius Proconsularis) id●óque ad eum de Senioribus, i. e. Episcopis planè Asiaticis verba fieri, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, integrae Timotheo Metropolitano concreditae Gentis, mentio facta sit.  
§. 13. Huic geminae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptioni, tertiam ejusdem vocis, quae in hoc capite reperitur, mentionem accommodandam esse non dubito, 1 Tim. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Seniores qui bene praesederint, vel praeclarè officio suo defuncti fuerint, duplici honore digni existimentur.  
§. 14. Ubi illud primò des●iendum est, quid per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significari voluerit Apostolus. Potest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ista ad Haebraeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut duplicem portionem illic respicere, eá enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notabantur, i. e. Primogenitorum portio, & privilegia (sic appellata Deut. 21. v. 7.) inter quae Praefectura super totâ samiliâ, & tam in fratres minores, quam in servos dominium numeratur, Gen. 4.17. Sic cum Paulus & Barnabas ad Apostolatum, aut regimen in Ecclesiâ designarentur, Act. 13.2. eâdem dictione usus est Spiritus sanctus, quae Ex. 13.2. in primogenitis Deo consecrandis usurpatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Lucas, Separate mihi Paulum & Barnabam; Ut & in Clementis quae dicuntur, constitutionibus, l. 11. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, duplex illis portio separetur.  
§. 15. Potest itidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad uberiorem in distribuendâ haereditate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad duplicem alimoniae portionem, in distribuendâ collectâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, offertorio fidelium, pertinere. Et sic certè restringendam hîc esse, persuasissimum mihi fecit adductum in proximis, v. 18. Scripturae testimonium, dicit enim scriptura, Bovi trituranti os non alligabis; &, Dignus est operarius mercede suâ.  
§. 16. Quidni igitur de Episcopis Ecclesiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ea ipsâ voce, quâ Justinus, ut praediximus, aliíque antiquae Ecclesiae antistites de Episcopis usi sunt) munúsque suum probè obeuntibus, & non solùm annuntiando ubi nondum innotuerat, Evangelio (illud per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligendum 
* Diss. 3. c. 6. §. 7.  monstravimus) sed & populo fidelium in fide confirmando operam non mediocrem locantibus (id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) locus integer intelligendus sit?  
§. 17. Quod autem, ad adstruendos temporales, quos Laicos dicunt, Presbyteros, ex eo concludi quidam voluerunt, illud futilius est, quam ut quovis responso dignum cordato cuivis videatur.   

CAP. XX.  
Act. 11.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judaeae Episcopi. Collecta Episcopis concredita est. Phil. 2.25. & 4 18. Act. 14.23. & 15.2, 4, 6, 22, 23. & 16.4. Differentia inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super Episcopos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24. Apoc. 4. Concilii Hierosolymitani Imago. Episcopi Judaeae, Jacobum cingentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostoli & Diaconi, Act. 20.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 4.14. Susan. 5.50. Chrysostomi testimonium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 1.5. Episcopi, 1 Pet. 5.1, 5. 2 Jo. 1.3. 3 Jo. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 1. HIS tribus locis sic expositis, Ad reliquos jam ordine procedamus, statim experturi, quid de singulis sentiendum fit.  
§. 2. Act. 11.30. de fidelibus Antiochiae dicitur, statuisse ipsos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collectam mittere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quod & secerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hîc cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two fuerint, ad quos non unius Hierosolymitanae Ecclesiae, aut alterius cujusvis civitatis, sed totius Judaeae cura pertinebat, ideóque collecta ad omnes universae Gentis Christianos, v. 29. missa, eorum manibus concrederetur, voce hác (jam primum, quod sciamus) civitate Christianâ donatâ, totius planè Judaeae Episcopos intelligi statuendum est.  
§. 3. Illud enim inter Primitivae Ecclesiae scriptores satis ubique pro concesso ponitur, 
* Vide Diss. 3. c. 7. §. 1.  Eleemosynas & collectas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive ab ejusdem Ecclesiae fidelibus ad mensam Domini oblatas, seu demum ab aliis Ecclesiis per nuntios suos missas, & ad indigentium necessitates liberaliter administratas, Episcopo, ut Domus Dei Oeconomo, & dispensatori in terris supremo, concreditas solenniter fuisse, & exinde Episcopum 
* Justin. Mart. Apol. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (curatorem) fuisse. Nec mirum igitur esse, si Epaphrodito, Episcopo Philippensium, haec ipsa cura incumberet, ut liberalitatem Ecclesiae ad Paulum deferret, Phil. 2.25. & 4.18.  
§. 4. Proximum est, quòd cum Act. 14.23. Paulus & Barnabas, Lystram, Iconium, & Antiochiam peragrantes, discipulorum animas confirmassent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. tandem longum iis vale dicturi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eos Domino commiserunt, ubi nulla dubitandi ratio subest quin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulares per singulas urbes, Lystram, Iconium, & Antiochiam constituti Episcopi existimandi sint.  
§. 5. Sic Act. 15.2. cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ista de fidelibus Gentium circumcidendis oriretur, lite quidem inter eos, qui à Judaeâ venerant, & Paulum & Barnabam satis acriter disceptatâ, placuit mitti Paulum, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Illi autem proficiscentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 4. dein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Concilium coacti sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 6. & post quaestionem ex omni parte disceptatam in concilio, concluditur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 22. & in [Epistolae à Concilio ad Antiochenos missae front, ponitur, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] v. 23. Haec dein dogmata, c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur, v. 4.  
§. 6. Sic etc. 21. cum denuò Paulus Hierosolymas ascenderet, & Jacobum Episcopum Hierosolymitanum adiret, additur, tanquam in Concilio, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.]  
§. 7. His singulis locis siquis voce [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] secundarios Ecclesiae Hierosolymitanae, sub Jacobo Episcopo, Presbyteros intelligendos esse contenderit, non est quòd nos inde causae nostrae metuamus, aut cur, si modò tales Hierosolymis Presbyteros tunc fuisse quovis argumento nobis persuasurus sit, ulteriorem ei litem indicamus; Ut tamen, quod res est, liberè pronuntiemus, nihil nobis rationi magis consonum, singulísque contextus circumstantiis accommodatum visum est, quam ut affirmetur, toties Judaeae Episcopos singulares, singulis civitatibus praepositos, Hierosolymas, ut ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aggregatoes, Petróque Apostolo, & Jacobo Episcopo Hierosolymitano & Metropolitano, (eidémque Secundario Apostolo) adjunctos, Concilium hoc, cujus disceptationes, & decreta breviter hîc à Lucâ describuntur, constituisse.  
§. 8. Illud enim hîc notandum est, in his omnibus locis, eos nunquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellari, sed aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter, aut cum additione [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] quâ locus tantummodo, in quo Concilium hoc eo tempore cogebatur, definiretur. Nec igitur multum dubitandum esse, quin iidem hîc describantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, totius Judaeae Seniore●, (aut in singulis urbibus constituti Episcopi) c. 11.30. dicebantur, de quibus verè etiam dici posset, quod Walo ex Graecis interpretibus notandum censuit, ex his conjiciendum esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostolos dignitatem Presbyteris praeeminentem habuisse, ideóque eos Lucam Presbyterorum nomine complexum non esse.  
§. 9 Talem enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu Petro, ut primario Apostolo, ut & caeteris collegis ejus, in quantum Apostoli erant, seu ipsi Jacobo, ut secundario Apostolo, totiúsque Judaeae Metropolitano, super ipsos Episcopos competiisse non est dubitandum.  
§. 10. Nec inidoneum erit, si huc advocandos putemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24. totidem thronis seu Cathedris insidentes, Apoc. 4.4. etc. 11.16. Deum quip (sententiam excisionis, aut ferale anathema in Judaeos parricidas statim pronuntiaturum, adeóque super solio, aut throno suo magnificè locatum) sub specie Jacobi Episcopi Hierosolymitani, in Synodo, aut Concilio sedentis, Johanni, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 2. propositum esse, Eum verò 24. Episcopis Vniversae Judaeae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (seu in formam Coronae, aut semicirculi) stipatum, quibus singulis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alba, vel splendescentia vestimenta, & coronae aureae, Dignitatis quidem Episcopalis characteres & indicia imponebantur, v. 4. Istis Septem Ignis Lampadas, septem Diaconorum emblemata, addi videas v. 5. Et, ne quicquam Hierosolymitano Episcoporum Concilio (Act. 15. proposito) adesset, quod non hîc ad amussim describeretur, sunt & quatuor Animalia oculorum undiquaque plena, quibus Apostolos Hierosolymis degentes, & cum Jacobo Concilio praesidentes, significari pronum est. Sed de his alibi opportuniùs, adeóque fusiùs dictum est.  
§. 11. Sic Act. 20.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iidem, qui statim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, totius nempe Asiae Episcopi; Ad quem, ut & alia Actorum loca pertinet illud 
* In 1 Pet. 5.  Oecumenii, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopos in Actorum libro Presbyterorum titulo nosci.  
§. 12. Nec jam novum, aut nimium putabitur, si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 4.14. (cum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timotheus ad officium suum evectus, & charismate donatus dicitur) ex praedictis etiam explicandum existimemus (satis interim gnari ab aliis illud ad ipsum officium, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodari, & ita vocabulum illud in historiâ Susannae usurpari, v. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deus tibi Senioris officium dedit) sic ut ad Apostolorum collegium, quod Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupat, Ep. ad Philadelph. aut Apostolicorum virorum, seu demum Episcoporum (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Theodoretus) coetum aliquem referatur, qui simul cum Paulo, 2 Tim. 1.6. Timotheum ad Episcopale munus consecrarunt.  
§. 13. Certè, cum Apostoli indubitati, Petrus, & Johannes [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] see arbitris & aestimatoribus, non inidoneè appellentur, cum (ut Chrysostomus notavit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandoque significat vox ista, cum de Paulo & Barnabâ dicatur, Act. 14.23. eos (in plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Presbyteros urbatim ordinasse, cum denique de Ignatio affirmet Chrysostomus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beatorum (in plurali) Apostolorum manus ei impositas esse, Nihil obstat, quo minus quod Pauli, & Barnabae, aut aliorum quorumlibet Apostolorum, manibus factum fuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fieri rectè dicatur, cum tamen 2 Tim. 1.6. disertè affirmet Paulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per manus ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi datum esse.  
§. 14. Fidenter 
* In 1 Tim. 4. Hom. 13.  Chrysostomus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non de Presbyteris istic loquitur, sed de Episcopis, neque enim Presbyteri Episcopum (qualis Timotheus praesumitur) ordinabant, Et iisdem planè verbis Theophylactus, & Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 15. De unicâ in Ep. ad Tit. 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentione, non est, quòd multa dicamus, cum in centum Cretae civitatibus totidem singulares Episcopi ab eo jam totius Insulae, seu Episcopo, seu secundario Apostolo, certè Archiepiscopo, & Metropolitâ, ex mandato Pauli, constituendi fuerint, quos Episcopos distinctè nuncupatos videmus, v. 7. cúmque, quae hîc de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (iisdemque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur, eadem disertè de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta reperiantur, 1 Tim. 3.  
§. 16. Hunc ad locum, Graeci Interpretes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopi qui erant, Presbyteros appellat, &, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostolus Titum ad constituendos Episcopos reliquit, eum prius Episcopum faciens, & in Theodoreti Arg. Ep. ad Titum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ei commissum est, ut Episcopos sub se ordinaret; & apud Theophylactum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tota Episcoporum jurisdictio, & ordinatio ei concredebatur.  
§. 17. Illis accensendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 5.1. & 5. Episcopi scilicet quotquot in omnibus illis conversorum Judaeoram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fidelibus cujusque civitatis praeficiebantur, quibus se Petrus ipse, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjungit, Eâdem planè ratione, quâ se Johannes, (seu sit ille Apostolus Christi dilectus, seu demum Ephesinae Ecclesiae Episcopus ab Apostolo Johanne constitutus, videatur Author Constit. l. 7.45.) 2 Jo. 1. & 3 Jo. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquiunt interprete. cum enim, voce eâ, inter Judaeos primò, dein in Ecclesiâ Hierosolymitaná, non tam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dignitatem aut authoritatem notari constet, simulque, qui officio aliis praeponebantur, aetate ut plurimùm praeivisse, Nihil obstat, quin hac duplici ratione, Episcopi, aut singulares Ecclesiarum Praefecti, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupentur (& cum illis comparati alii omnes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juniores, 1 Pet. 5.5.)  
§. 18. Illud certè ex textu ipso comparet, in quo duae illae Ecclesiasticae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] quibus singulares Praepositi noscuntur apud antiquos, cum levi aliquâ slexione [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] hîc statim adjiciuntur.  
§. 19 Quod verò hîc additur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] illud ad Dominii hujus exercendi modum, seu temperamentum tantummodo pertinet, ut qui hominum anim●s sibi procurandas suscipiunt, eas suaviter, & diligenter administrent, non ut Proconsules, Provinciis sibi assignatis (eae sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Phavorino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redditur,) vi & rapinâ, ad lubidinem & lucrum suum dominaturi (illud est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sed ut gregibus pastors, voce & exemplo suo praeeuntes, ita ut illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, libenter, & alacriter, tanquam ad pascua ipsos secuturi, obtemperent.   

CAP. XXI.  
Ja. 5.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epistolae istius Author, & tempus scriptionis, Ecclesiae ad quas scribebatur. Infirmorum visitatio, & panperum cura ad Episcopum pertinet.  
§. 1. REstat unus locus, Ja. 5.14. ubi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (seu morbi, seu minùs prosperae cujusvis Christiani valetudinis) tempore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advocari jubentur, ut preces super ●egro fundant, ungentes eum oleo in nomine Domini, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eum absolventes, etc.  
§. 2. Hîc cum 1. à Jacobo Hierosolymorum Episcopo scripta sit Epistola, & 2 do, numerus credentium auctior jam factus videri possit, quam ut ab Episcopis & ●iaconis, sine medii gradus Presbyteris Ecclesiae regerentur, & 3 tio, cum de infirmorum visitatione hîc tantùm agatur, non improbabile forsan videbitur, si ad eos, quos hodiè dicimus, Presbyteros haec saltem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio pertinere censeatur.  
§. 3. Nec certè quicquam nobis obfuturum est, si pertineat, illud lubentissimè cuiv●s argumento vel testimonio largituris, ut sic quidem (quod Epiphanius ex locis 1 Tim. 5.1. & 19 concludendum putavit) nobis hoc uno saltem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teste firmatum redderetur, sub his ipsis primis temporibus, inferiores Episcopis, & Diaconis superiores, medioxumos in quibusdam Ecclesiis Presbyteros constitutos esse. Quod si, neque ex hoc, neque ex illis ad Timotheum locis, Presbyteri evicturi sunt, necessum erit, ut Ignatio Martyri, cui ante omnes mortales minimum imputant, imò pessimè velle se monstrant, ipsi etiam plurimum debeant, & ab eo primario defensore, officii sui dignitatem (licèt non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut cum Episcopis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) astrui, & propugnari dignoscant; Optandum certè esset, ut beneficiis victi tandem mansuescerent, nec, quod ille optimè advertit, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] sic ipsi improsperè succederet.  
§. 4. Sed, ut verum fatear, illud mihi nondum persuasum est, Presbyteros secundarios hîc à Jacobo designari. Primò enim, quod ad scriptorem hujus Epistolae attinet, quem Jacobum fratre● Domini, & Hierosolymorum Episcopum fuisse jampridem agnovimus, Illum satis notum est, nec Sancto Paulo, nec Petro, multominus Johanni supervixisse, sed Neronis 7 mo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suâ donatum esse; nec igitur vocis hujus pro Secundario Presbytero acceptionem ad saeculum, aut Epistolam Jacobi potius, ●uam aut ad Pauli, aut Petri accommodandam esse, praesertim cum à Johanne, cujus vita post alios omnes prorogata est, & qui, siquis Apostolorum, Presbyteros secundarios in Asiâ, Provinciâ suâ, constit●it, non de alio, quam seipso, Apostolo, & totius Asiae Primate, (si saltem ab Apostolo Johanne Epistola secunda & tertia scriptae fuerint) eam usurpatam reperiamus.  
§. 5. Hinc etiam secundò ab aucto fidelium numero nihil concludi posse satis patet; Imò, cum ad duodecim tribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. ad Judaeos in variis civitatibus Ecclesias singulas (sed non adeò frequentes, aut numerosas, ut aut Presbyteris secundariis indigerent, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quos ad illud officium assumerent, copiam Apostolis suppeditarent) constituentes, haec scripserit Jacobus, restat, ut jam tum eos Episcopis (sine Presbyteris secundariis à Diaconis distinctis) contentos suisse censeamus, eósque per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non unius civitatis plures (nec enim plures ab eodem aegro convocari necessum fuerat) sed in universa Ecclesia innumeros, hîc significari dicamus.  
§. 6. Quod denique ad hoc ipsum insirmos visitandi, super eos orandi, ungendi, absolvendi, simúlque sanitatem illis reddendi v. 15. munus spectat, statuendum est, neutiquam illud inter insima Ecclesiae ministeria numerandum esse, sed, ut medendi dona, & virtutes, Apostolis ipsis (quos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Ignatio nuncupatos vidimus, Ep. ad Philad.) Virisque Apostolicis, dein Episcopis in unaq● áque Ecclesiá imprimis compe●sse.   

CAP. XXII.  
Polycarpi cum Jacobi dicto comparatio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Polycarpo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Episcoporum officia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, primo saeculo vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alia ejus apud Ignatium, alia apud Polycarpum significatio, ut & Papiant, & Irenaeum, Clementem Alexandrinum, Tertullianum.  
§. 1. UT hujus loci interpretationi lux aliqua accedat, non abs re erit, si Polycarpi Antiquissimi 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polycrates in Ep. ad Vict. ap. Euseb. l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Smyrn. Eccl. de Martyr. Polyc.  Episcopi, & Martyris (statim post Ignatii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conscripta) Epistola, huc, licèt loco non suo, advocetur, & cum hoc Jacobi commate comparetur.  
§. 2. Ille vir planè Apostolicus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (inquit ex 
* l. 3. c. 3.  Irenaeo Eusebius) add Philippenses, Ecclesiam, ut diximus, unius Macedoniae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primariam, & Metropoliticam, sub quâ igitur plures civitates & Episcopi comprehendebantur, Epistolam scripsit, suo & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 3. Qui sunt high in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] seu Ecclesiae istius Smyrnensis, quos hodiè dicimus, Presbyteri, seu aliarum civitatum, quae itidem ad Smyrnam, ut ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinebant, singulares Episcopi, cum Polycarpo Metropolitano, (totiùs Asiae Principe, 
* Apol. p. 14.  ait D. Blondellus) tanquam in Synodo, congregati, non est quòd hîc sollicitiùs disquiramus.  
§. 4. Utut illud sit, Divinus Praesul, cum in Epistolâ istâ ad pietatis, & disciplinae regulas omnibus proponendas se accingat, primóque fideles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promiscuè omnes; secundò, viduas; tertiò, Diaconos; quartò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (two sunt omnes discipuli, aut inferiores, à Christo communiter sic dicti, Lu. 22.26. (quintò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aggrediatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jubet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ubi, ut per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fideles omnes nullum in Ecclesiâ gradum sortiti intelligendi sunt, sic per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supremum in Ecclesiâ (Episcoporum scilicet) ordinem, Patres quip, Deo Patri quodammodo comparatos, & per Diaconos inferiorem illum Episcopis adjunctorum, &, ut Christus Patri, inservientium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligendum esse, sequentia concludere videntur.  
§. 5. De his enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic statim orditur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Et Presbyteri sint misericordes erga omnes, convertentes eos qui erraverint, visitantes omnes infirmos, viduam, orphanum, panperem ne negligant, sed honestum semper procurent coram Deo & hominibus, abstineant ab irâ, personarum acceptatione, judicio injusto, ab omni avaritiâ procul absint, nec citò contra quempiam credant, ne sint severi, aut asperi in judicio, etc.  
§. 6. Ubi, ut multa sunt, quae hunc Episcopi, seu Praefecti, ad quem judicia in Ecclesiâ pertingant, characterem fuisse arguunt, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scilicet, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut & haereticos reducendi, mentiones) sic &, quae de infirmorum visitatione, curâque viduae, orphani, & egeni (quorum omnium, ut ex Justino praediximus, Episcopus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curator dicitur) praemittuntur, singula itidem ad Episcopi munus referri videntur. Quâ in re si rectè calculos posuerimus, nulla ambigendi ratio supererit, quin etiam Jacobo per [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in qualibet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituti Episcopi intelligantur.  
§. 7. Unicum est, quod contra istam Polycarpiani Commatis interpretationem militare video; Epistolam nempe hanc post Ignatianas omnes scriptam esse, earúmque distinctè meminisse) in istis verò vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad secundum in Ecclesiâ gradum, eósque (quos hodiè dicimus) Presbyteros designandos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpari, quidni igitur & apud Polycarpum?  
§. 8. At facilis defensio, Hoc scilicet toto saeculo vocem [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse, aliquando ad Episcopos, aliquando ad inferioris gradus Presbyteros ubicunque tales essent, accommodatam, nec aliter, quam ex locorum circumstantiis, distinguendam. Nec enim dubitandi causam subesse, quin ante hoc tempus, quo & Polycarpus & Ignatius Epistolas scripserunt, praeter Episcopos Presbyteri in quibusdam civitatibus institui fuerint, (Illud enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod de Johanne ex 
* Vide Euseb. l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Clement Alexandrino praediximus) adeóque tres in Ecclesiâ gradus, his tribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notissimis nominibus, dignoscendi, ideóque vocem hanc, cum per se usurparetur, ambiguam, seu potius de Episcopis solis dictam, de Presbyteris tamen secundariis satis commodè usurpari, quotiescunque distincta singulorum enumeratio facienda erat.  
§. 9 Illud apud Ignatium ubique factum videmus, Episcopis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjungentem; At secus apud Polycarpum in hâc Epistolâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solummodo, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem facientem.  
§. 10. Sic & à Papiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hierapolytano etiam in Asiâ Episcopo, vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita usurpari videas, ut aliquando Apostolos ipsos, & ab iis constitutos Episcopos, aliquando eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoslibet significet; Videantur fragmenta ejus ab Irenaeo, dein ab 
* Hist. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebio recitata; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Si quando quisquam venisset qui seniores secutus esset, Seniorum sermones sciscitabar, quid Andreas, vel quid Petrus dixit, vel quispiam alius discipulorum Domini, Aristion scilicet, & Senior Johannes Domini discipuli dicunt. Ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adeò clarè de Apostolis à Papiâ enuntiantur, ut [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] & [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] legendum suspicati sint.  
§. 11. Sic postea de Marco Evangelii scriptore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, h●c Senior Marcus dixit Petri interpres.  
§. 12. Apud Irenaeum verò, p. 497. Presbyteri, qui Johannem viderant, & l. 2. c. 39 Omnes seniores qui in Asiâ apud Johannem Discipulum Domini convenerunt, quod Eusebius ex Graeco exemplari exscripsit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnes Seniores qui per Asiam cum J●han●e Domini discipulo versabantur, quos quidem ipsos à Clement Alexandrino indifferenter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici statim monstrabimus.  
§. 13. Imò, post Papiam Irenaeus ipse vir Magnus, idémque Lugdunensis Episcopus, quíque ab Apostolis in Ecclesiis constitutos Episcopos, corúmque successores, adnumerat, l 3. c. 3. hâc etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voce ad Episcopos designandos utitur. Traditio ab Apostolis per successionem Presbyterorum in Ecclesiis custoditur, l. 3 c. 2. jis, qui in Ecclesiâ sunt, Presbyteris obedire oportet, statim enim sequitur, His, qui successionem habent ab Apostolis, qui cum Episcopatus successione charisma veritatis— acceperunt, l. 4. c. 43. Qui crediti sunt à multis esse Presbyteri, serviunt autem suis voluptatibus; sequitur iterum, Et principalis consessionis (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sine dubio, Episcopalis) tumore elati sunt, l. 4. c. 44. & eodem capite, Tales Presbyteros nutrit Ecclesia, de quibus propheta ait, Dabo Principes tuos in pace, & Episcopos in justitia, pro quibus Isaiae verbis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Clementem Romanum reponi videmus.  
§. 14. Sic & de Polycarpo ipso (quem Episcopum suisse satis clarâ voce 
* Vid. Euseb. l. 4. c. δ.  pronuntiat) in Epistolâ ad Florinu●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic & in Ep. ad Victorem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. de Romans Episcopis singularibus dictum.  
§. 15. Ubique patet vocera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Episcopis, aut singularibus Ecclesiarum Praepositis usurpatam esse.  
§. 16. Huic etiam Clementem Alexandrinum addamus, Qui, cum tres istos in Ecclesiâ gradus distinctè agnoscat, 
* ●m. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eósque tot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Angelici honoris, aut hierarchiae imitationes pronuntiet, 
* abide.  alibi tamen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat, ad quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertineat. Videatur etiam ejusdem insignis apud 
* L. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebium locus, de Juvene à Johanne, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopo tradito; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Veniens igitur ad civitatem quandam— Episcopum super omnibus fratribus constitutum conspiciens, Hunc, inquit, Juvenem fidei & curae tuae committo, Ille verò Senior juvenem sibi commissum accipieas, etc. Hîc idem planè Senior, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Posteà, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Johannes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O Episcope, red nobis depositum, quod ego & Christus tibi tradidimus, Ecclesiâ, cui praesides, teste. Palam est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (eum quidem propriè dictum Episcopum, adeóque omnibus in civitate fratribus praepositum, ad quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinebat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quip post baptismum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insuper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacramentum confirmationis, soli Episcopo proprium, administrasse dicebatur) statim etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupari.  
§. 17. Idem etiam de Tertulliano dicendum est, quem communi usu receptam ordinis in Episcopos, Presbyteros, & Diaconos distinctionem apertè tucri 
* Apol. p. 38.  D. Blondellus agnoscit. Illi enim vox [Seniores] de Episcopis seu Praesidentibus quandoque usurpatur, President probati quique Seniores, Apol. c. 39 Sic & majores natu] (quod idem est, & Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directè respondet) de Romanorum Episcoporum serie dicitur, l. 5. contra Marc.  
§. 18. In istis diutiùs morati sumus, ut exinde appareat, quam sine omni rationis praetextu, ex his, & talibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut in Scriptures, aut apud Antiquos, mentionibus, D. Blondellus causae suae patrocinium quaesiverit, cum aliud nihil ex istis concludi palam sit, praeter promiscuum voculae unius us●m, quam sane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse, quandoque de primo, quandoque de secundo Ecclesiae gradu antiquitùs (at nunquam, quod scimus, in scriptures) usurpatam, nos illi, sine omni probatione, lubentissimè largiemur, neque enim, cum ipsae Christianae Religionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satis acriter impetantur, nobis aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, umbratilem aut, quod idem est, verbalem pugnam cum quovis mortalium instituere vacabit.  
§. 19 Et de vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in novo Codice, simúlque (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) apud Polycarpum, & Papiam, Irenaeum item, & Clementem Alexandrinum, & Tertullianum, usu, haec dixisse sufficiat.   

CAP. XXIII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Vet. Testam. & in Novo Ro. 13.4. 2 Cor. 6.4. Apud profanos scriptores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox convivalis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispensant, Lu. 17.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frangit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuit, Mat. 20.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 1. DEnique ad Diaconorum appellationem progrediamur. Quid per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primariò notetur, ex Grammaticis petendum est, Apud quos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sic & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat, (unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Hesychio) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Eustathius, jonico more deflexum, putarim potius à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deductam, quòd pedites, & in pulvere versantes famulentur, Eâdem analogiâ, quâ in Foro nostro, Pie powder, i. e. Pedem pulverizatum, usurpatum dignos● mus. Unde [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] cuiquam operam locare, ministrare, famulari.  
§. 2. Sic Veteris Testam. Interpretibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro iisdem sumuntur, & Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondent.  
§. 3. Sic & in Novo, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex dicatur, Ro. 13.4. Dei hîc in terris minister, ut & (ad Ecclesiastica ministeria quod attinet) cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostoli se nuncupent, 2 Cor. 6.4. 1 Thess. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 11.22. Col. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 6.21. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 4.7. eodem plane modo usurpatos, ac cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel simpliciter, Col. 1.7. vel adjectis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repositos videmus.  
§. 4. Ab hâc vulgari, & primariâ significatione ad alias duas deflecti vocem eam satis omnibus notum est, primam scriptoribus profanis aequè ac sacris familiarem, secundam Ecclesiasticis scriptoribus plan● peculiarem.  
§. 5. Apud profanos scriptores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter convivales ritus usurpantur (quomodo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Athenae, l. 5. (& 1 Mac. 11.58.) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 6. mensalem supellectilem significant (sic ut ad munera servorum eorum qui mensis ministrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referantur; Ea Aristoteli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta sunt, Pol. l. 1. c. 4. sic ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literas humaniores, significant, Grammaticam, Gymnasticam, Musicam, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) quas omnes liberaliter instituti tenebant) quod universis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famulis competerent.  
§. 6. Sic, cum apud Lucian. in Cronosol. inter leges Convivales memoretur, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] palam, est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eos esse, qui in conviviis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dimensum convivae culibet suum dispensant, sic enim apud Luci: sequitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 7. Illud inter ritus convivales observatum videmus, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convivatori, dein convivis singulis singulas, vel ex praecepto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, principalis Festi dispensatoris, vel ex lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) distribuerent. Videatur ubique Lucianus in Cronosol. Et Ep. Saturn. ubi de iniquis ministris verba faciens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 8. Juxta hunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ritum, intelligendum est illud Christi, Lu. 17.8. de Domino famulos suos convivio excipiente, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eodem planè modo, quo apud Lucianum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hoc, ut diximus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imprimis, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus erat, cujus igitur speciem-prae se ferens Dominus noster, cum multitudinem exciperet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Matthaeus 15.36) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jo. 6.11. Sic ut ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, licèt ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frangere, aut dividere pertineat. Ex hoc ritu illud Christi, Mat. 20.28. Mar. 10.45. rectè intelligi poterit, cum de seipso pronuntiet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Venit filius hominis, non ut alii illi, sed ille aliis omnibus subministret, liberales gratiae suae, & benignitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuens, &, ut sequitur [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] animam ipsius, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multis, imò omnibus, secundum leges convivales, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ait S. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Maximus) inter se dispertiendam, traditurus.  
§. 9 Neque enim huic loci istius interpretationi obsistit, quod immediatè praecesserat [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] quasi ad Praefectorum Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec tota pertineret oratio. Duo enim sunt, quae de Gentilium principibus, quatenus illis Christiani Episcopi contradistinguuntur, enuntiantur, Primum, eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjectis suis, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ad lucrum, & commodum suum liberè abuti; (illud Christo est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Praef. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Xenophonti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Secundum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, herilem potestatem, aut authoritatem, i. e. ait S. Petrus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercere.  
§. 10. Horum utique, futurorum in Ecclesiâ Praefectorum, officium opponi Christus voluit, ita ut 1. Illis benefacere & prodesse, 2. Omnem erga illos mansuetudinem, & humilitatem exercere satagant, Quorum primum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

CAP. XXIV  
Jo. 2.9. Septem Diaconi, Est. 1.10. Diaconorum officium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (& 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) apud Julianum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ep. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex alienis & ex suis. Phoebe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 9.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Procopii interpres notatus.  
§. 1. AB hoc in conviviis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munere, ritúque, quem ex omni parte accuratum habemus Jo. 2.9. (Ibi enim primò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurrit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. convivii nuptialis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cibi viníque primarius dispensator, dein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 5. vinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 8.) septem primorum sub Apostolis in Ecclesiâ Hierosolymitanâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officium, leviter immutatum videms (numero ipso ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Est. 1.10. fortean respiciente) qui toti quasi familiae Christi, omnibúsque ad mensam ejus vocatis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suas distribuebant, pauperibus primò omnibus in hoc Coenobio victitantibus, prout unicuique opus esset, ex facultatibus Ecclesiae (sub Apostolis Oeconomis, aut primariis dispensatoribus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dein in celebratione Eucharistiae, aut coena Dominicae, operas suas locantes, panémque quem illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vinúmque itidem cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effusum fratribus omnibus dispertientes.  
§. 2. Ita ritum hunc Apostolicum à Justino Martyr Apol. 2. delineatum cernimus, 
P. 97●  ubi Episcopus ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
§. 3. At ad Pauperum praecipuè curam hanc eorum operam destinatam esse Lucas monstrat, Act. 6.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in quotidianâ facultatum Ecclesiae distributione) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Haec erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 2. (vel, ut 
* Can. 16.  Concilii in Trullo verbis utar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) quatenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponebatur, v. 4. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 3.  

Fragm. p 558.  §. 4. Sic de Galilaeis, quos nuncupat, i. e. Christianis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Julianus, Apud eos, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reperietis, quibus, inquit, multos ad cultum suum pelliciebant.  
§. 5. Imò notissima est, & frequentissima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significatio pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (& 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) necessariorum quorumcunque suppeditatione quovismodo factâ, quam pari modo Latinè administrationem, vel subministrationem dicimus. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 25.44. & 27.55. Mar. 1.13. 2 Tim. 1.18. Heb. 6.10. 1 Pet. 4.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 11.29. 1 Cor. 16.15. 2 Cor. 8.4. & 9.1. & quidni Eph. 4.11. ubi inter coetuum Ecclesiasticorum (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) beneficia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ista omnium Christianorum, liberalitas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, promiscuè dicta, & v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cáque in sacrario, aut gazophylacio, aut, ut dicebatur, diaconio, primò ad sacro●um, dein add indigentium omnium usum reposita) numeratur.  
§. 6. Illud tantummodo hîc addendum est, quosdam quidem, ut alienae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministros, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc fecisse, ex facultatibus Ecclesiae, necessitatibus pauperum subministrasse, verùm & alios ex suis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luc. 8. Sic Onesiphorus, 2 Tim. 1.18. qui Paulum saepiùs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 18. Sic Phoebe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Paulus, Rom. 16.1. (alibi, ni fallor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 9 5. cujus benignitate, si uti voluisset Apostolus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potuisset, v. 4. & tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 6.) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostolis ex suis facultatibus opitulata videtur, ideóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 2. i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupatur.  
§. 7. Hinc Act. 11.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Egenis opitulandum mittere, ut & Act. 12.25. Hinc 2 Cor. 8.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liberalitas administrationis erga sanctos, & 1 Pet. 4.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ut & v. 11.) de sublevandis egenis.  
§. 8. Nec igitur cum apud 
* Scholar in 1 Sam. 9  Procopium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio fiat, rectè Interpres reposuit [Apostolorum ministrantium] Reddendum sine dubio [administratione, aut liberalitate aliorum utentium] cum statim ex S. Paulo adjiciatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

CAP. XXV.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eorum munus, Fidaei praedicatio, non solùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 15.8. Act. 6.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 2.15. Eph. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, refertur ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 3.6. Gal. 2.17.  
§. 1. IStis de primâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptione sic praelibatis, primò notandum est, Ipsam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocem (si unicam Phoebe's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem excipias) nullibi aut in Veteri, aut in Novo Testam. usurpari ad denotandum eum, qui aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subministraverit.  
§. 2. Nec igitur rationem constare, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus in primis vagientis Ecclesiae incunabulis, his tam arctis carceribus finiatur, praesertim cum ex septem illis ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allectis, Act. ●. 5. non solùm Stephanus, v. 8. Sed & Philippus, c. 8. verbum Dei praedicaverit, universam Samariam ad fidem, & baptismum receperit. Videatur Hilarius, aut quisquis ille sit (D. Blondello praecharus) sub Ambrosii nomine in Paulina's Epistolas Commentarii Author. Quamvis, inquit, non sint sacerdotes, evangelizare possunt sine Cathedrâ, quemadmodum Stephanus & Philippus, in Ep. 4.  
§. 3. Secundò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandoque sic in novo Codice usurpari, ut levi quâdam mutatione ab hoc sensu des●exisse videatur. Sic cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Judaeorum) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicatur, Rom. 15.8. eâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significatur Christum eum esse, qui omnem operam suam navaverit, ut Judaeis, veritatem Dei iis annuntiando, benefaceret, eos ad fidem vocaret, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Abrahami siliis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic & 1 Cor. 3.5. cum Paulus & Apollo's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corinthii, appellentur, ex immediatè sequentibus apparet, ad hanc Evangelii, tanquam animarum cibarii, distributionem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 6.4. (quam igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 2.15. verbi Dei ut in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sic ut cuiquam dimensum suum assignetur) distributionem appellat) pertinere; [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Prout unicuique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summus ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit, sic & nos convivis omnibus administramus.  
§. 4. Sic Eph. 3.7. (ut & Col. 1.23.) cum Evangelii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se Paulus appellet, statim sequitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipsum quip, ut à Christo summo Oeconomo acceperat, sic & aliis distribuere divinam hanc Evangelii gratiam.  
§. 5. Sic cum Col. 1.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicatur, Sequitur enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verbum quippe Dei, à magno Oeconomo, aut dispensatore Christo, Paulo, gentibus distribuendum, committebatur.  
§. 6. Sic cum iidem Apostoli, 2 Cor. 3.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupentur, quatenus ab iis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositum) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suppeditari, aut fidelibus omnibus distribui dicatur, palam est, ad hanc primam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptionem spectari.  
§. 7. Sic Gal. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] designat eum qui Gentilismo favet, (cujus institutis qui inhaerent, eo ipso versu, & ubique in hoc codice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur) qui fovendo & sublevando Gentilismo operam collocat, & ita quasi subministrat.   

CAP. XXVI.  
Secunda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significatio, Phil. 1.1. & 1 Tim. 3.8, 12. Ministri Judicum, Deut. 16.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grotius à Riveto sine ratione notatus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 6.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopis inserviebant diaconi. Cur nulla Presbyterorum mentio, Phil. 1.1. 1 Tim. 3.  
§. 1. PErgamus nunc ad secundam vocis hujus acceptionem, eam quidem scriptoribus sacris, & postmodum Ecclesiasticis peculiarem, adeóque inter Codicis sacri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numerandam. Sic tribus praecipuè in locis usurpatam reperies, Phil. 1.1. 1 Tim. 3.8. & 12. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 13.) in quibus singulis, cum Episcopis primariis Ecclesiae Praefectis Diaconi adjungantur, ad peculiarem aliquem in Ecclesiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu gradum pertinere censendi sunt. Quibus autem officiis designati, jam pauculis disquiremus.  
§. 2. A Judaeis sine dubio hujus rei (ut aliorum plerunque in Ecclesiâ rituum) origo petenda est.  
§. 3. Apud eos, ministri Judicibus in qualibet civitate adjuncti, Deut. 16.18. qui ipsis in Consistoriis inserviebant, in scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à Rabbinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministri, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministri Synagogae vocantur. Juniores, inquit Maimonides, qui ad aetatem Doctoris nondum pervenerant.  
§. 4. Hos 
* Haer. Ebion.  Epiphanius, leviter ab Hebraeo des●exâ voce, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat, iísque in Ecclesiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diaconos (ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopos, Senioribus Presbyteros) respondere affirmat. Hos ait Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Curatores per manuum aut elevationem electos, aut impositionem ordinatos.  
§ 5. Nec est, quod hâc in re 
* Grot. discuss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 472.  Andreas Rivetus Hugonis Grotii manibus litem intenderet, ex eo tantùm, quò productis tabulis non probaverit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Synagogis, Praefectos esse ut ministrarent mensis, cum illud oculatis omnibus palàm sit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 6.1. nihil aliud quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viduarum, & indigentium omnium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigitari, adeóque ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus, quod in Corbanae custodiâ, & alendi pauperes curâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 versabatur. Quibus & illud fortassis addendum erit, eo ipso Actorum loco voce [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] add Judaeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respici, quos à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vidit, sic dictos scimus, eámque per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non semel redditam esse.  
§. 6. De his Hebraeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notabile (inter alia multa) illud Judaeorum dictum, sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut caedis Hierosolymitanae tempore, Sapientum (i. e. Doctorum) eruditionem in eam quae Azanitis, Azanitarum verò in eam quae Notariis competebat, degenerasse. Ubi, ut in Synagogâ Archisynagogis Doctores, sic Doctoribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediatè subordinari, iísque demum Scribas aut Notarios apparet, ut & in Ecclesiâ, Episcopis Presbyteri, Presbyteris Diaconi, & Diaconis etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjungebantur.  
§. 7. Ex his constat, quid de Diaconis, cum post Episcopos & Presbyteros, tertio demum loco subsistentes reperiantur (quod in Scriptures sacris nunquam factum) censendum sit; Quid verò, cum Episcopis immediatè subnectantur, adhuc dubitari potest.  
§. 8. Et primò, illud in comperto est, quod ex Epiphanio notavimus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in primâ Evangelii praedicatione, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel cum Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nondum pervenisset, idoneos ubique repertos non esse, qui ad secundarii Presbyteratus officium, citra omnem praecipuè necessitatem (paucis adhuc ad Fidem conversis) admitterentur, ideóque Episcopo in qualibet civitate contentos fuisse, ei Diacono tantùm, aut unico, aut pluribus adjunctis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui illi ministrarent, aut inservirent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sine quibus Episcopus esse nequibat.  
§. 9 Tales autem infimi gradus ministri, inter hos mediocritatis terminos se per spatium aliquod continentes, tandem, cum probè hoc munere defuncti fuerint, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Apostolus, 1 Tim. 3.13.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquiunt Scholiastae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Apostolus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bonum sibi, i. e. excelsiorem, vel Episcopalem in Ecclesiâ gradum (sic Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ei in Cathedrâ Episcopali Romae successit) acquisituri erant, (interea in hoc infimi ordinis Ecclesiastici gradu, Episcopis inservituri.) Quò & illud spectat, quùm addatur [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim inter alia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notari affirmat Hesychius, ideóque hîc à Theophylacto explicatur per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honoratiores fieri, & in Ecclesiâ splendere, in Presbyterano, & Episcopali gradu.  
§. 10. Et ita quidem de isto ad Philipp. loco pronunciandum esse praediximus. De altero verò ad Timotheum multò magis. Ubi cum de Episcopo & Diacono leges aut regulae Timotheo ferantur, qualiter imbutos esse oportuit, qui ad duos istos gradus promovendi erant, nihílque de Presbyteris hac in re adjiciatur, (cum tamen in omnibus ad Ecclesiam pertinentibus se eum instituendum curasse affirmaverit, 1 Tim. 3.14, 15, etc.) commodissima facti ratio cuivis constat, nullos quippe adhuc, scribente Apostolo, Presbyteros medioxumos institutos fuisse.   

CAP. XXVII.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 1. & 2. cum 1 Tim. 3. comparatae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non de senibus simpliciter intelligendi, sed de Ecclesiasticis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pseud-Ambrosius notatus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Canonis Laodiceni explicatio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo genera. Viduarum duo gradus. Diaconissaes.  
§. 1. HIS de Diaconis sic propositis, adjicienda videntur, quae in Epistolâ ad Titum de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur, simúlque, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Timotheum, sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Titum mentio, factâ breviter inter 1 Tim. 3. & Tit. 1. & 2. comparatione, elucidanda.  
§. 2. Quae de Episcopo constituendo ad Timotheum dicebantur, oportere eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 1 Tim. 3. 1, 2, 3, 4, 5, 6, 7. ea planè omnia ad Titum iisdem ferè verbis posita reperimus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Tit. 1.6, 7, 8, 9 Eodem ferè modo, quo de instituendis Israëlitarum praefectis Moses à socero instruitur, Exod. 18.21.  
§. 3. Pari itidem modo, quod ad Timotheum de Diaconis praecipitur, v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem ferè ad Tit. c. 2.2. de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mandatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tandémque quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Tim. 5.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Tit. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
§. 4. Hîc illud unicum cavendum est, ne (quod quibusdam placuisse video) aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de senibus quibuscunque, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uxoribus, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de vetulis promiscuè omnibus (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositis) intelligendi censeantur.  
§. 5. Quod ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attinet, manifestum est eos intelligi, qui ad munus aliquod Ecclesiasticum ordinabantur, quorum igitur approbandorum & constituendorum regulas easdem, quas Timotheo Asiae Praeposito, hîc itidem Tito (ad id Craetae relicto, c. 1.5.) proponit Apostolus, (cum de Junioribus, i. e. fratribus, vel fidelibus Laicis, hoc tantùm adjiciat, monendos à Tito esse, ut sobrios se praestent, v. 6.) Sic in Commentariis sub Hieronymi nomine, Senes, inquit, aetate & ordine possunt intelligi, Ecclesiae praecipuè Seniores.  
§. 6. Illud etiam ab ipso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine fortassis colligendum erat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim in positivo, ad comparativum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 5. ut inferior ad superiorem gradum referri putandus est.  
§. 7. Illud clariùs elucescet, si ad (iis adjunctas) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accedamus, quas ab Antiquorum non nemine Presbyteras dictas esse Baronius memorat.  
§. 8. Has hîc à Paulo disertè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupatas videmus.  
§. 9 Quid sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de Episcoporum, & Diaconorum ordinationibus usurpatâ, Tit. 1.5. Act. 6.3. (unde Suidae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sensu passivo, constitutus, creatus, ut apud 
* Euseb. Eccl. Hist. l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Polycratem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Publius Episcopus creatus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redditur, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de curá aut officio cuivis commisso) petendum videtur; sic ut à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de Electionibus Ecclesiasticis usurpato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptus, & quandoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiasticum album aut Matriculam denotat.  
§. 10. Quidni igitur [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] idem sonnet, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; quâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacris ordinibus imbutos quoslibet significari omnes norunt.  
§. 11. At, si ista cuivis non arriserint, si, ut apud Ignatium ad Trall. Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significare videtur, sic & hîc definiendum videatur de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eadem nihilominus conclusio ex sequenti [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] sirmabitur, quam (iidem qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indumentum reddunt) per [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] exponunt scholiastae; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim de Ecclesiasticis dici solet, nec de sanctitate quavis, sed de separatione ad officia, aut usus sacros, quemadmodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clerico-Martyr, non tantùm à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hero, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virgin, sed & ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quovis de plebe fidelium martyr distinguitur, ideóque, quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipitur, eae ordinibus sacris initiatae censendae sunt.  
§. 12. Sic in Commentariis Pseudoambrosii, Anus, inquit, in statu religione digno] malè quidem, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in tertio, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quarto casu legendum putaverit, at rectè, quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religione dignum reddiderit, religione functionem sacram denotante.  
§. 13. Sic & Canon 11. Concilii Laodiceni, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Ad quam sedem eliguntur. Tertull. de Veland. Virgin. quiae scilicet certam sedem haberent in Ecclesiâ.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Ecclesiastici muneris Character est, imò Praefecturae cujusdam titulus (qualiter apud Athenienses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Phavorinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut & apud Lacedaemonios' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) quatenus ad eas pertineret 
† Viduae vel sanctimoniales, quae ad baptizandarum mulierum ministerium eliguntur, tam ad officium instructae sint, ut possint apto & sano sermone docere imperitas & rusticas mulieres, quo tempore baptizandae sunt, qualiter baptizatori respondeant, & accepto baptismate vivant, Con. Carth. 4.12. Diaconissaes mulieres in suo sexu ministrare videntur in baptismo, sive ministerio verbi: quia privatim docuisse foeminas invenimus. Sicut Prisci●lam— Hieron. in Rom. 16. Diaconissas in baptismo seu ministerio verbi mulieribus ministrare, sedulius in Rom. 16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 4.  
§. 14. cum verò de his, isto Laodiceno canone, statuatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eas ordinandas non esse, sic sine dubio intelligendus est Canon, ut solennis, quae aliis insignioribus in Ecclesiâ gradibus competat, per manuum impositionem ordinatio, iis non competeret; Duo enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genera fuisse ait 
* Council Nic. 2. Can. 1.  Tharasius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, has per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per benedictionem Episcopi, non per ordinationem, aut consecrationem constitutas esse.  
§. 15. Quâ de re Concilii Epaunensis Canon 21. Viduarum consecrationem, quas Diaconas vocant, penitus abrogamus, solùm eis poenitentiae benedictionem imponendo. Quod contra Cataphrygarum haeresin cautum erat, qui, ut Montani Prophetissis faverent, mulieres, ad praedicandum, & docendum in Ecclesiâ, ordinari, & consecrari voluerunt, De quibus Commentarii Ambrosio adscripti in 1 Tim. 3. Cataphrygae erroris occasionem captantes, propter quod Diaconas mulieres alloquitur, & ipsas Diaconas ordinari debere defendunt, etc. sed Apostoli verbis contra sensum utuntur Apostoli, ut cum ille mulierem in Ecclesiâ in silentio esse debere praecipiat, illi è contrà, etiam authoritatem vindicent in Ecclesia ministerii.  
§. 16. Ex quibus patet, illud solum canonibus istis vetitum esse, ne mulieribus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ait Canon Nicenus 19 & quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Theodosius Imp. Constit.) ministrandi, i. e. praedicandi in Ecclesia authoritas (Paulino tacendi praecepto è diametro opposita) multo minus sacramenta administrandi (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ait 
* Ha●. 79.  Epiphanius) coenam Dominicam consecrandi facultas permitteretur, & exinde ne per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (qualiter two, quibus haec munera competebant) in Ecclesiam admitterentur.  
§. 17. De his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apertè 
* Ib.  Epiphanius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ubi hunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinem, viduis (de quibus alibi Apostolus) superiorem esse pronuntiat. Duos quip viduarum (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earum quae in habitu numerantur, Concil. Nicen. Can. 19) gradus fuisse, juniorum, quae simpliciter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupabantur.  
§. 18. Sic & de mulieribus ad Tim. affirmant Commentarii 
* In 1 Tim. 3.2.  Hieronymo adscripti, Similiter eas, ut Diaconos eligi jubet; unde intelligitur, quòd de his dicat, quas adhuc hodiè Diaconissas in oriente appellant.  
§. 19 Quod & de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliis visum esse fatetur, qui aliter ipse sentiebat, 
* In Tit. 2.3.  Theophylactus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diaconissas in Ecclesiâ aliqui hîc intelligi dicunt, quas ipso amictu ad sanctitatem composito, tali scilicet, qui sacris ministrantes deceat, uti jubet Apostolus. Et de istis hactenus.    

DISSERTATIO QUINTA▪ De omnibus Clementis Romani, aliorumque primi aevi Scriptorum locis, quae ad Regiminis Ecclesiae formam pertinent.  

CAP. I.  
Clemens Romanus quis fuerit. Romanorum Episcoporum series ad Irenaei tempora. Hegesippi, & Hieronymi testimonium; Quaestio an primus, an tertius, an quartus post Petrum Clemens, Epiphanii testimonium. Paulus & Petrus Romanam Ecclesiam fundabant. Testimonium Gaii, Dionysii. Duo Romae coetus, Judaeorum & Gentilium. Petro Clemens, Paulo Linus successit. Idem Antiochiae factum. Evodius & Ignatius. Ignatius ab Apostolis constitutus Episcopus. Idem Ephesi, Johannes & Timotheus. Idem Corinthi, Paulus & Cephas. Constitutio de uno in civitate Episcopo post nata. Idem fortè Hierosolymis. Quindecim Episcoporum successiones, à Christo ad Adriani obsidionem. Hugonis Grotii testimonium de duobus Hierosolymae conventibus.  
§. 1. POst omnes Sacri Codicis periochas, quae ad hanc materiam pertinere videntur, leviter perlustratas, Ad primi aevi scriptores, adeóque primo loco ad Clementis Romani ad Corinthios Epistolam accedamus, De ipso imprimis paucula praefati.  
§. 2. Hunc Pauli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petri, tandémque Episcopum Romanum fuisse ex 
a Phil. 4.3.  Paulo, 
b Ep. ad Trall.  Ignatio, 
c L. 3. c. 3. Eus. l. 5. c. 6. Hieron. Catal. & in Is. 52.  Irenaeo, & Antiquorum omnium constanti affirmatione discimus. Ideóque 
d Hier. in Is. 52.  Apostolicum virum, 
e Hier. in Interp. Com. Orig. in Ep. ad Rom.  Apostolorum Comitem, imò 
f Clem. Al. Strom. l. 4.  Apostolum nuncupatum esse praedixmus.  
§. 3. De eo, & hâc ejus Epistolâ à 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euseb. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Romanâ Ecclesiâ ad Corinthios, ad acerrimam 
h De hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hegesip. Eus. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter ipsos sedendam missâ, loquatur prae aliis 
i L. 3. c. 3. Eus. 4. c. 6.  Irenaeus qui simul Romanorum Episcoporum seriem ad ipsius tempora ab Apostolis deducit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clarissima, & illustrissima singularium Episcoporum series, ab Apostolis fundatoribus, per Linum, Cletum, (vel Anacletum) Clementem, Evarestum, Alexandrum, Xystum, Telesphorum, Hyginum, Pium, Anicetum, Soterem ad duodecimum Eleutherium, Irenaei aetate superstitem, deducta.  

h Epiphanio aliisque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatus.  §. 4. Eadem etiam ab Hegesippo, hoc ipso tempore historiam suam adornante, &, ut ait 
* L. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sub primâ Apostolorum successione vivente, à Novatorum omnium calumniis vindicatur. 
† Eus. l. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. quod idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in unaquaque civitate, & Episcoporum successione, eodem modo se habere consirmat, & exinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, haeresium origines, quatenus his Apostolicae doctrinae propagatoribus se opposuerint, deducit.  
§. 5. Idem etiam ab Hieronymo didicisse non gravabitur, quisquis Hieronymo Authore Presbyteranam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplexus est; Clemens, 
* Catal. Eccl. script.  inquit ille, quartus post Petrum Romanus Episcopus, siquidem Linus secundus fuit, tertius Anacletus, tametsi plerique Latinorum, secundum post Petrum putent fuisse Clementem.  
§. 6. De re ipsa mirus omnium consensus, Clementem Romae Episcopum fuisse, eúmque singularem; at quo ordine aut loco successerit, seu secundo, seu quarto post Petrum, seu demum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, magnis, ut videtur, authoribus diversa placuere. Ab Hieronymo quartus, ab Irenaeo tertius, à Latinis, i. e. 
* De praescr▪  Tertulliano, & reliquo satis prolixo comitatu, secundus illi assignatur, ut & ab authore Constitutionum.  
§. 7. In hac tantâ scriptorum antiquorum varietate, non dicam inconstantiâ, non gravabimur hîc quaedam, licèt extra orbitam, breviter proponere, rémque non ita omnibus notatam paucis dilucidare, facto initio ab Epiphanii verbis, quatenus ea cum Irenaeo satis pulchrè concordant, ei itidem lucem non minimam allatura, l. 1. advers. Carpocra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hic quod ab Irenaeo de beatis Apostolis, illud ab Epiphanio de Petro, Paulóque, disertè Apostolis & Episcopis dictis, affirmatum videmus, ab utroque scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fundatam Ecclesiam Romanam, & aedificatam esse.  
§. 8. Magna quidem non ita pridem inter doctos viros orta & in utramque partem disceptata controversia est, an Petrus & Paulus unum idémque Ecclesiae Romanae caput constituerint, cui Episcopus Romanus postmodum successerit, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) an demum uni Petro Primatus & Cathedra imputanda, & vindicanda sit. Nolo me liti isti immiscere, paucis tantummodo intercessurus, quae omnem litigantibus materiam, omnem antiquorum scriptis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeripiant.  
§. 9 Vtrosque, Paulum & Petrum, Apostolos, Romae fidem Christi insevisse, & sanguine suo obsignasse, praeter praedicta Irenaei, & Epiphanii suffragia, praeter ipsam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inscriptionem in coemeteriis ipsorum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit 
* Eus. hist. Ec. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad ipsius adhuc tempora permanentem, his duobus testimoniis extra dubium ponetur.  
§. 10. Primò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satis antiquus, Zephyrini Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Eusebium, l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Pauli & Petri monumentis verba faciens, ea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat. Sic & secundò 
* Ibid.  Dionysius Corinthiorum Episcopus, (annis post ipsorum exitum 20.) in Ep. ad Rom. Romanam aequè ac Corinthiorum Ecclesiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmat. Haec verò ab illis non incommodè, sed, secundum rei gestae Historiam, exactissimè affirmata esse, constabit illicò, si unicum illud recolatur, non Gentiles tantùm, sed Judaeos Romae fuisse, Eos quidem satis inter se dissitos, ante fidei praedicationem, nec subitò in eundem coetum compingendos. Eodem igitur tempore, quo Petrus (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Judaeis, Paulus etiam (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Gentilibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romae praedicabat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 28.30. postquam Judaeorum maxima pars ab eo discesserant, v. 29.  
§. 11. Hoc uno praelibato, Illud statim sequitur, quod ex 
* Ep. ad Trall.  Ignatio laudat Walo, Linum Paulo, Clementem Petro seorsim adjunctos Diaconos fuisse, qui, cum per aliquod tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostolis tandem in Episcopatu succedebant, Linúsque Gentilium Romae fidelium, Clemens Judaeorum Episcopus creabatur.  
§. 12. Exhinc prima ista scriptorum varietas exorta est, dum alii Petro, alii Paulo Romanae Ecclesiae Originem imputaverint, sed utrique eorum rectissimè Epiphanius.  
§. 13. Exhinc secunda varietas, dum alii Linum, alii Clementem, primum post Apostolos Romae Episcopum statuerint, singulis quidem id quod res est affirmantibus, sed diverso respectu (& sic ut nobis rerum gestarum ignaris, erroris quandoque ansam porrexerint) Lino quidem Paulo, Clement Petro succedente, tandémque post Lini & Anacleti (vel Cleti) exitum, sublato omni discrimine, atque in unum Ecclesiae consessum coalescentibus Judaeis & Gentilibus, Clement simul omnes pascente.  
§. 14. Exhinc & tertia varietas de hoc uno Clement, aliis eum Petro primum, 
* L. 7.45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  authore Constitutionum, post Linum, secundum, aliis post Linum Cletúmque, tertium, & inclusiuè loquendo, (quod fecisse Hieronymum constat) sic ut Apostolis ipsis primae deferrentur, etiam quartum successisse affirmantibus.  
§. 15. Quod de Romanâ diximus, idem & in Antiochenâ evenisse apparet. In Epistolâ ad Magnesios (licèt in Laurentiano codice non compareat) Antiochena Ecclesia à Petro & Paulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundata dicitur, & in Epistolâ ad Antiochenos satis antiquâ, & à Walone sub Ignatii nomine laudatâ, Vos, inquit, Antiocheni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod & alii non semel affirmarunt. Id verò sic intelligi debet, ut, quemadmodum Petrus Judaeorum Antiochensium, ita Paulus Gentilium, Apostolus fuisse statuatur. Nam Ecclesiae, vel coetus Gentilium Antiochensium (sub Paulo ad fidem perductorum) diserta mentio est, Act. 15.23. ubi Decretalis Epistola Concilii Hierosolymitani, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] inscripta, hunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentilium coetum indigitat.  
§. 16. Quod ex Gal. 2.9. satis clarè monstrari potest; Ibi enim junxisse dextras Apostoli dicuntur, & pactum iniisse, ut Paulus cum Barnabâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut ad provinciam ipsorum, Petrus verò (ut & Jacobus Hierosolymorum Episcopus, &, ut statim dicetur, Joannes) ad Judaeos; i. e. cum in unâ aut civitate aut provincia, ubi & Judaei & Gentiles essent, fidem Christi praedicarent, hi ad Gentium Synagogas, illi ad Gentilium aedes privatas se reciperent.  
§. 17. Quod ad hanc Antiochiae civitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinere videmus, v. 11. Ubi Petro Antiochiam venienti, & (ut Judaeis Hierosolymitanis, legis Mosaicae aemulis, licèt ad fidem conversis, gratum faceret, & à se proculcatae legis scandalum procul arceret) se à Gentilium consortio subtrahenti, v. 12. idémque reliquis Judaeorum Antiochensium fidelibus facientibus, Paulus itidem praesens, se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faciem, i. e. corani, & publicè obstitisse profitetur.  
§. 18. Postquam verò & Petrus, & Paulus Antiochiâ abscesserant, ad alias Apostolicae sollicitudinis suae partes profecti, quid mirum, si, quod Apost. Const. scriptor asserit, Evodius pariter, & Ignatius, alter Petro (in Ecclesia Judaeorum) alter Paulo (in parte Gentilium) succederet, utrisque tandem coetibus, dirutâ divinitùs maceriâ omni, sub Ignatio foeliciter coalescentibus, qui igitur 
* Hom. 4. in Luc.  Origeni & 
† L. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebio secundus, Hieronymo (iterum inclusiuè Apostolos complexo) tertius Antiochiae Episcopus dicitur, 
* De Syn. Arim. & Seleuc.  Athanasio itidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, post Apostolos non unum, sed plures) constitutus Episcopus. Quod & 
† Ign. Encom.  Chrysostomus sic effert, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. eum ab Apostolis (in plurali) creatum Episcopum fuisse, cum tamen Theodoretus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. à magni Petri dextrá 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, summi sacerdotii, i. e. Episcopatus gratiam accepisse pronunciet. Ita enim rem integram gestam esse, veterum scripta diserte monstrant. De Euodio imprimis illud in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidae notissimum est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Regnante Romae Claudio, Petro Apostolo Euodium Antiochiae ordinante Christiani cognominabantur, qui prius Nazores & Galilaei dicebantur. De Ignatio verò illud Pseudo-Clementis, Constit. l 7. c. 47. testabitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignatius à Paulo Episcopus ordinatus est. cum verò in Ignatii Actis à Simeone Metaphraste congestis, Ignatius Euodio successisse dicatur, ut Euodius Petro, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accinente itidem Actorum Ignatii vetere Scriptore. Manuscripto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cumque illud, ut diximus, ipsius Petri dextra factum esse affirmet Theodoretus [in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ut & Felix tertius Papa in Epistola ad Zen●nem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic omnem abstulit Johannes Antiochenus in [l. 10.] Chronico, ita rem integram disponens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cum Petrus Romam contenderet, i●erque per Antiochiam magnam faceret, Euodium Episcopum & Patriarcham Antiochenum mori contigit, & Ignatius (prius Gentilium Antiochenorum Praefectus à Paulo constitutus) Episcopatum Antiochiae Magnae suscepit, (Judaicae nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cui vivus praefuerat Euodius) Sancto Petro Apostolo manus illi imponente, & in solio collocante. Clara itidem omnia, si quis animum adverterit.  
§. 19 Idem etiam Ephesi obtinuisse videtur, ubi praeter Gentiles à Paulo conversos, & in manus Timothei traditos, alios posteà è Judaeis, sub Sancto Johanne Apostolo (cujus provincia Judaei ex pacto erant, Gal. 2.9. & illi quidem per Asiam, ut ex 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebio ubique patet, universam, praecipuè verò Ephesi, 
† Vid. Polycratem ap. Euseb. l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ubi diem obiit, degentes) post ejus ab exilio reditum, in sacros coetus collectos fuisse constabit, si adeatur Eusebius, l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idque ex antiquâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmat constitutionum author, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephesi quidem Timotheus à Paulo, Johannes verò à Johanne Episcopus ordinatus est.  
§. 20. Idem ferè de Corintho credendum suadet, Dionysii, antiquissimi Corinthiorum Episcopi, prius laudatum testimonium, qui Corinthum, aeque ac Romam, non Pauli tantùm, sed & Petri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plantationem fuisse affirmat. Paulus nempe Gentiles Corinthi repertos (tales Crispus, Gaius, Stephanae integra familia) ad fidem vocatos baptizavit, 1 Cor. 1.14, 16. Judaeos itidem nonnullos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 18.4. qui tamen (ex potiori eorum parte) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obsistebant, & blasphemabant, v. 6. & exinde Paulus se ad Gentiles solos recipiebat. Judaeis verò Cephas, i. e. Petrus Evangelium praedicavit, ut patet 1 Cor. 1.12. & 3.22. & haec duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, statim (licèt non in diversos coetus sub diversis Episcopis, tamen) in partes perquam dissitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discessit, c. 1.13. & ex hac ipsâ duplici plantatione (uno dicente, Ego sum Pauli, c. 3.4. & altero esse se ex parte Cephae affirmante, v. 22.) omnes illae notissimae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inter fideles ortae sunt. Quod quum à proximis Apostolorum successoribus, idem ubique docente experientiâ, satis animadversum esset, tunc demum toto orbe decretum est, ut ad unum ubique in singulis civitatibus Episcopum res tota deferretur; Quod iis quidem quae ad Hieronymi sententiam dicenda putavimus, satis commod● addi posset, si iis jam vacaremus.  
§. 21. Tunc certè constitutioni isti locus fuit (quam tacito primùm consensu firmatam, dein Canonibus sancitam esse verissimè pronunciavit 
* Apol. p. 188.  D. Blondellus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Illis enim verbis hunc sensum inesse [in eâdem civitate unicum Episcopum esse oportere, ad quem omnes convenirent, Judaei, Gentésque] vox [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] mihi persuasit, quâ, sub istis temporibus, Gentilium, & Judaeorum in Ecclesiâ Christi amicam conjunctionem, intelligi, Apostolorum Symbolum confirmat, ideóque Polycarpum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici videmus, in Epist. Eccl. Smyrn. apud Euseb. Hoc certè, ante ea à Cornelio prolata verba, tacito consensu jamdiu invaluisse D. Blondello elargiemur, Tandémque Niceno 
* Can. 8.  Canone, contra Novatianos in universum decretum esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in qualibet civitate unicum tantùm, non plures Episcopos admittendos esse. Quam ad rem qui plura cupit, adeat Notas in Cod. Can. Ecclesiae Vniversae, p. 146. eadémque apud D. Blondellum relegat, Apol. p. 189.  
§. 22. Haec certè de Româ, Epheso, Antiochiâ, Corintho satis manifesta, si etiam Hierosolymis locum habere possent, exinde lucem aliquam tenebris istis, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occupasse dicuntur, exorituram seperarem. Episcoporum enim Hierosolymae primorum (post Jacobum, & Simeonem usque ad Marcum) tempora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequaquam se reperisse fatetur 
* L. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebius, id tantùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepisse, A Christo ad obsidionem Judaeorum ab Adriano factam, quindecim Episcoporum successiones fuisse, quos, inquit, omnes Hebraeos fuisse affirmabatur, Jacobum scilicet, Simeonem, Justum, Zacchaeum, Tobiam, Benjaminum, Joannem, Matthiam, Philippum, Senecam, Justum, Levi, Ephraemum, Josephum, Judam, post quem primus è Gentibus Marcus sedere coepit.  
§. 23. Ex hâc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Eusebio visum est, historiâ, mirum est quam sibi prolixas tragoedias exordiendi occasionem arripuerit 
* Praes. p. 14.  D. Blondellus, ut sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suae de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inserviret. Eae quidem tanti non sunt, ut hîc Lectori extra orbitam, & ad nauseam proponantur. Verùm si conjecturae (in re obscurâ) non adeò improbabili locus, aut venia sperari posset, non gravarer ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut symbolam meam hîc adjicere; scilicet ut alibi, sic & Hierosolymis, post excidii saltem sub Tito tempora, Gentilibus jam tum non paucis civitatem occupantibus, & ad fidem demum Christi conversis, suum à Judaeis disterminatum coetum fuisse, cui licèt, ad Marci illius tempora, Hebraei Episcopi praesiderent (eodem planè exemplo, quo & Paulus, Hebraeus ipse ex Hebraeis, Romae, Antiochiae, Corinthi, Ephesi, Gentiles ad fidem à se vocatos aliquandiu gubernabat, & quo Timotheus, circumcisus & ipse, Gentilibus Ephesinis praeponebatur) poterant tamen Hebraei fideles ut aliis multis, sic & ipsâ, quâ utebantur, linguâ ad alienigenis disjuncti, (praesertim cum ab ipsis Hellenistis, i. e. Graecè loquentibus Judaeis quadantenus divisi essent, Act. 6.1.) suum etiam coetum separatum, atque à Gentium fidelibus distinctum, sub Episcopo suo usque servare.  
§. 24. Quá in re, conjecturae nostrae suffragium suum tulisse Hugonem Grotium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex annotationibus posthumis ad Apoc. 11.3. nuper editis, & postquam haec omnia Typographo transmissa essent, cursim perlectis edoctus gratulor. Sic enim ille, de duobus testibus. Duo Christianorum genera ex multitudine Aeliam deductâ exstiterunt, ex Judaeis orta & alienigenis, Qui cum diversâ linguâ loquerentur, Judaei Hebraicâ, alienigenae Graecâ, necessariò & duos fecere conventus, sive Ecclesias, Hîc duo illi conventus (putarim potius Episcopi horum conventuum) vo●antur testes duo, quia illustre Deo testimonium praebebant. Et quia facti ex Judaeis Christiani opponebant se aliorum Judaeorum vitiis, sicut olim Moses fecerat, ideò Mosi comparantur, & quia vocati ex Gentibus idololatriam oppugnabant, ideò Eliae comparantur, qui Idololatriam & olim destruxerat.— Tempus autem hîc expressum terminatur, in principio motus Judaici, qui fuit sub Adriano. Atque inde futurum erit, ut quindecim isti à Christo ad Adrianeum excidium Episcopi non in uno Judaeorum omnes, sed divisim alii in Judaeorum, alii in Gentilium coetu, aut Ecclesiâ (i. e. in cathedra non unâ, sed geminâ) praesederint. Neque nobis opus erit, ut aut ad Eusebii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut ad perpetuam D. Blondelli seniorum praesidentiam confugiamus; Judicent vi●i docti. Nos interim in orbitam redeamus.   

CAP. II.  
Epistola ad universam Corinthi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripta. Carinthus Achaiae Metropolis, Act. 18.12. Pauli Epistolae Corinthiis inscriptae, ad omnes Achaiae fideles missae sunt, 1 Cor. 1.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 16.15. c. 3.6. Act. 18.27. Rom. 16.1. & v. 1. & 5. Rom. 15.26. 2 Cor. 9.2. & 11.8. Episcopi singulares Clementis tempore aliquando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti. Per singulas Civitates & Regiones Episcopi constituti.  
§. 1. IStis de Authore ipso praelibatis, ita ut ab eo, qui tantae Civitatis singularis Episcopus fuerit, causae nostrae valdè timendum non sit, Quaedam deinceps de hâc ejus Epistolâ praenoscenda sunt.  
§. 2. Primò, Eam ad Corinthios scriptam esse, aut ad Ecclesiam Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Eâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sine dubio significatur, quod, cum à Polycarpo, cum dativo, usurpetur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut, cum apud Ignatium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio fiat, sic ut ubique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significetur, cum urbe Regio integra (territorium Corintho adjacens) quae ab Antiquis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebatur, & apud 
* L. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Eusebium, cum de Dionysio Corinthiorum Episcopo loquatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 3. Secundò, Hanc Corinthiorum civitatem, Achaiae, i. e. Graciae, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) metropolim fuisse, In quâ siquidem, ut in civitate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multâ opulentiâ & sapientiâ superbiente, Achaiae Proconsul sedem suam figebat, Act. 18.12. Judicia exercebat, v. 15.  
§. 4. Tertiò, Ex his consectaneum esse, ut quae hîc Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dabatur, Epistola, non ad unius civitatis Ecclesiam, sed ad omnes totius Achaiae Christianos, per singulas civitates, & regiones, sub Episcopis, aut Praefectis suis, ubique collocatas missa existimetur.  
§. 5. Hoc de Pauli ad Corinthios Epistolis omnino pronuntiandum esse, nobiscum statuet, quisquis cas vel l●viter degustaverit, (nec igitur de hâc Clementis ambigi poterit, qui ad eos ipsos, qui à Paulo Epistolam receperant, se jam scribere affirmavit.) De posteriori earum, Clarissima Apostoli verba sunt, 2 Cor. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ad Achaicos n●mpe universos, sub unius Corinthi nomine missam esse; Et in eandem fortè sententiam explicanda est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ista, 1 Cor. 1.2. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] omnibus Christianis in omni loco, (non in omni, per universum orbem simpliciter, loco, nec enim Catholicam scripsisse Epistolam censebitur, nec incestuosos concubitus Individuo, ut loquuntur, vago objecisse, 1 Cor. 5.1. nec ab universâ per omnes mundi plagas sparsâ Ecclesiâ literas, quibus hîc responsum adornaret, c. 7.1. accepisse, sed) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in totâ demum regione, quatenus illa uni Corinthi civitati opponitur, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnibus Achaiae oris aequipollet; A quibus Stephanas, totius Achaiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 16.15. (quod cum eodem modo de Epaeneto affirmetur, Rom. 16.5. vel de diversis Achaiae civitatibus explicandum videbitur, sic ut in unâ Stephanas, in aliâ Epaenetus fidem Christi primus amplexus sit, vel quòd Epaenetus omnium primus, Stephanae familia, prima familia,) simúlque Fortunatus, & Achaicus, v. 17. omnium in Achaiâ Ecclesiarum nomine (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Paulus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquiunt Graeci scholiastae, contentionem, aliâque non pauca, quae ab eo corripienda erant, flagitia annuntiaturi) ad Apostolum iter susceperant.  
§. 6. Sic, quod apud Corinthios fecisse Apollos dicitur, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 1 Cor. 3.6. illud ad totius Achaiae Christianos spectasse, rei gestae Historia monstrant, Act. 18.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum in Achaiam profectionem institueret, scripserunt fratres discipulis (non Corinthi tantummodo, sed per universam denuò Achaiam) ut eum alacriter reciperent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui cum veniret (in Achaiam sine dubio, quam statuebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iis qui credebant (per universam iteram Achaiam) multùm contulit, inquit Lucas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Paulus, glebas omnes, quibus fides prius inseminata est, irrigavit.  
§. 7. Sic in Epistolâ ad Romanos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scriptâ, salutant, inquit, vos, in plurali (non quae Corinthi tantùm erat) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 16.16. Sic & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cujus Phoebe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mentio est, Rom. 16.1. (ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e. Priscillae & Aquilae) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 5. adjicere opus sit.)  
§. 8. Sic quod in Epistolis ad Corinthios de collecta in Judaeam mittendâ scribit Apostolus, 1 Cor. 16.1. 2 Cor. 8. & 9 ad totam Achaiam pertinuisse apparet, Rom. 15.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 2 Cor. 9.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Novi alacritatem vestram, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Achaia enim jamdiu parata est; Palam est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Corinthios, ad quos Epistola scripta est) & Achaiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse.  
§. 9 Sic quod c. 11.9. dicitur [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ad Corinthum, unicam civitatem, restringendum non esse, sed ad universam Achaiae Ecclesiam spectare, monstratur, v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In re manifestâ pluribus opus non est.  
§. 10. Quartò igitur, ex his praemissis patet, cum in universâ Achaiâ, pluribus civitatibus ad fidem Christi conversis, plures itidem ab Apostolis Episcopi praeficerentur, cúmque Episcopi singulares, & ante, & sub, & post Clementis Romani tempora, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam nuncuparentur, nihil causae nostrae officere, si plurium in Epistola ista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio reperiatur, nec enim ex ea consequi, quod 
* Apol. p. 11.  D. Blondellus concludendum putavit, [Episcopos qui fraternitati per singulas urbes praefecti sunt, una plures, illosque Presbyteros fuisse,] sed illud tantùm per plures civitates, plures Episcopos, seu in singulis civitatibus singulos, totidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulares Praefectos, ab Apostolis constitutos esse. Illud disertis verbis affirmante Clement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quod enim de Chorepiscopis hinc colligit D. Blondellus jamdudum ad examen revocavimus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. eósque sic constitutos, quandóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quandóque & frequentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulo donatos esse.   

CAP. III.  
Occasio Epistolae. Seditio secunda, à pauculis nullam in Ecclesia dignitatem adeptis, contra Episcopos, eos à sede suá deturbans. Clementis Interpretatio semel emendata. Contentio haec in forum erupit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro civilibus Magistratibus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clementis verba sine causâ à D. Blondello mutata. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec pejor eâ, quae Pauli tempore praecesserat.  
§. 1. IStis sic praelibatis, pauca etiam de occasione hujus Epistolae subjicienda sunt.  
§. 2. Et primò notissimum est, seditionem in Ecclesiâ seu Corinthiacâ, seu, rectiùs, Achaicâ, secundò obortam, hanc nunc Clementi, ut prius Paulo, Epistolam extorsisse.  
§. 3. Secundò, seditionem hanc à pauculis, i●sque nullam in Ecclesiâ dignitatem adeptis, contra Episcopos, aut Ecclesiarum Praefectos, excitatam esse, & in tantum profecisse, ut Episcopos ipsos sedibus suis deturbaverit.  
§. 4. Haec singula ex ipsius Epistolae verbis clarissima redduntur. A pauculis] sic enim Clemens 
a Pag. 21  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. &, 
b Pag. 61.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nullám in Ecclesiâ dignitatem adeptis] 
c Pag. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. & 
d Pag. 61.  postea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Contra Episcopos, aut Ecclesiarum Praefectos] 
e Pag. 4. & 61.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Episcopos denique à sedibus suis deturbatos esse.] 
f Pag. 59  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ab Apostolis, & postea ab aliis illustribus viris (Apostolis nempe secundariis) constitutos, & inculpatè ovili Christi inservientes, non existimamus ministerio suo justè deturbari; & 
g Ibid.  iterum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi quod prius dicebatur [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] jam explicatiùs dicitur [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] quod ideò sic intelligendum, non ut [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] cum [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] nectatur, reddatúrque [Episcopatus munera offerunt] (quod doctissimo Clementis Interpreti, quomodocunque exciderit, jam certè non placet) sed ut cum verbo [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] conjunctum, in hanc sententiam dilucidè conspiret, Inculpatos, & pios Ecclesiarum Praepositos, Episcopatu dejectos, & deturbatos esse. Et iterum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 5. Tertiò, Procellam hanc in Ecclesiâ ortam, etiam in forum erupisse, ipsúmque civilem statum sollicitâsse. Hinc est, quòd non solum 
* Pag. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eos incuset. Hinc obedientiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debitae mentio; Ubi per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistratus civiles, à Praefectis Ecclesiasticis distinctos, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictos, cum illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter vos, in Ecclesiâ vestrâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicerentur) ipsos fortassis ad fidem conversos (qualis Erastus ipsius Pauli tempore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 16.23. i e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opibus & dignitate praecelleus, inquit Theophylactus) intelligendos esse (contrà quam 
h Apol. p. 12.  D. Blondellus censet) quamplurima demonstrant. Ut, cum de Paulo dicatur, quòd 
i Pag. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum de Jacobo, quòd ab eo orti 
k Pag 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum de Chiliarchis, quòd 
l Pag. 48.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum Pharaoni adjungantur 
m Pag. 67.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum simul ponantur 
n Pag. 70.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & jubeantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 6. Quae omnia hîc recitanda erant, ne quis Ecclesiarum Praefectos, quos Heb. 13.7. sic appellatos videmus, hîc etiam hàc voce intelligendos esse suspicaretur. Quod ut faceret D. Blondellus, duplici molimine illi opus erat, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (illis postpositi, p. 2.) Seniores, i. e. aetate graves reddendi erant; dein textus Clementis sollicitandus, & pro iis, quae in vulgato codice sic legimus [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] (contra totam contextus seriem, & sine quâvis exemplaris emendatioris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) substituenda [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Adeò nihil non liberè tentabitur, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servire quovismodo videatur.  
§. 7. Quartò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanc eodem ferè fundamento nixam esse, quo ea quae Sancti Pauli tempore se prodiderat, cum se Pauli unus, alter Apollo, alter Cephae discipulum, & sectatorem venditaret; Eâ tamen multò turpiorem (ut & magis cruentam) quòd tunc, inquit Clemens, Apostolis testatissimis viris, Petro, & Paulo, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apollo scilicet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nunc verò à duobus, aut tribus vilibus mancipiis, qui sine omni missione se ad clavum Ecclesiae sistebant, abriperentur.   

CAP. IU.  
Primum Clementis testimonium. Secundum. Episcopi ab Apostolis, ut illi à Christo, Christus à Deo. jis soli Diaconi adjuncti. Apostoli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eos quos ordinabant. Revelationes Apostolis datae. Nemo tunc sine Spiritus dictamine promotus. Mathias, Paulus, Timotheus, 1 1 Tim. 4.14. & 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 20.28. Asiae Episcopi.  
§. 1. TAndem igitur opportunum erit, Clementem ex professo loquentem, & quibus demum argumentis haec illis ferocia minuenda erat, monstrantem, audire, simúlque suffragio tanti viri & testimoniis uti, singulis certè ad stabiliendam thesin nostram, non ad destruendam, gnaviter operam daturis.  
§. 2. Primum testimonium, 
* Pag. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Hîc, ut obedientia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ita debitus honor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiarum Praefectis, praestandus, inter Dei leges numeratur. Sic & posteà, Timori isti, qui Domino Jesu Christo, reverentiae, quae magistratibus debetur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediatè subjiciendum curavit; 
* Pag. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 3. Secundum testimonium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illi verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hîc ut Christus (magnus Apostolus noster) à Patre, sic Apostoli à Christo, Episcopi ab Apostolis missi dicuntur, iísque, hoc primo Evangelii mane, soli Diaconi adjuncti. His stipati Episcopi, ut olim Levitis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quamprimùm in regione aut civitate quâvis fides reciperetur, ubique constituebantur, Ecclesias nondum natas, sed ad partum (bonis Dei auspiciis) festinantes, brachiis atque ulnis suis suscepturi, & administraturi.  
§. 4. Haec quam pulchrè cum iis, quae ad Phil. 1.1. notavimus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quas laudavit Epiphanius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conveniant, 
* Diss. 4. c. 10.  prius dictum est.  
§. 5. In hoc secundo testimonio, Illud etiam notandum est, Apostolos, cum Episcopos ordinarent, eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spiritu examinasse, & probasse, i. e. revelationibus edoctos esse, quibus demum haec dignitas communicanda esset (quod & postea non semel innuitur, cum Apostoli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praecognitionem, i. e. revelationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hos constituisse, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eodem Spiritu approbati, his successisse dicantur. Quod & Mosis exemplo illustrat, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, Deo revelante, praescivit, Aaroni Sacerdotium obventurum esse, etc.) Nec igitur quempiam sine ipsius Divini Spiritus dictamine ad dignitatem istam promovisse.  
§. 6. Illud de Matthiâ primùm, Act. 1.24. dein de Paulo & Barnabâ factum novimus, Spiritum quippe sanctum disertè edixisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separate mihi Paulum & Barnabam ad opus, etc. Act. 13.2. Sic Timotheo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud Episcopalis authoritatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 4.14. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 1.18. per prophetiam, vel prophetias dabatur: quibus rei praesentis▪ (non solùm futurae) revelationem significari monstrat Paulus, 1 Cor. 14. ubi quod [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] est v. 24. & 31. v. 30. per [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] explicatur. Videatur Chrysostomus, & Theophylactus ad illa Apostoli ad Timotheum, 1 Ep. c. 4.14. verba: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 7. Imò non de Timotheo solo (adolescente ad Episcopatum evecto) sed de omnibus Asiae Episcopis affirmatum videmus, Spiritum sanctum eos gregi ipsorum praefecisse, Act. 20.28. Ita quidem de Johanne Apostolo Clemens Alexandrinus apud 
* L. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Eusebium, ad vicinas gentium regiones rogatum ivisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 8. Nihil, ad Primorum Episcoporum Authoritatem magis vindicandam, & Apostolis ipsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequandam, ab Apostolico viro, & Epis●opo, dici potuit.   

CAP. V.  
Prima Blondelli conclusio ex hoc secundo Testimonio deducta, examinatur. Tota Blondelli spes de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concidit. Jacobus & Simeon promoti, ut Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic Diaconi non aetate, sed merito electi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid, Act. 6.3, 6. Blondelli inventum de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soli Pseudo-Ambrosio innixum. Scripturae adductae nihil probant, Act. 1.21. Andreas primus ad Christum accessit, Philippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon. Sortes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non indicant. Concilia frustra advocata, ut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentiones in Scripturâ.  
§. 1. EX hoc secundo Clementis testimonio quid de Chorepiscoporum antiquitate concludi voluit D. Blondellus, 
* Diss. 3. c. 3. §. 17. etc.  prius perpendimus; At & alia itidem tria sunt, quae (in rem & commodum suum futura) hinc colligenda putavit vir Doctissimus,  
§. 2. 1. Apostolos primitiis suis, i. e. primis ad fidem vocatis (si modò probabiles essent) Ecclesiastica munera demandare solitos.  
2. Binos tantùm Cleri gradus, Episcoporum scilicet, & Diaconorum, hîc recenseri, in Episcopis autem Presbyteros fuisse.  
3. Apostolos binorum istorum graduum institutores, non Moysis Septuaginta Seniores cooptantis exemplo, non Synagogae saerarii ministros, in Pontificem, Sacerdotes, Levitas distinguentis praescripto, non Christi septuaginta discipulos Apostolis succenturiantis mandato, sed solâ Oraculi prophetici authoritate permotos fuisse.  
§. 3. Haec tria quam rectè hinc conclusa, & qu●m commodè dicta sint, libet paucis disquirere.  
§. 4. Ad primum quod attinet, 1. Verum est, & quod Clementis testimonio firmatum agnoscimus, Apostolos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. primitiis, seu sint illi, ad morem primitiarum legalium, selectissimi ac praestantissimi quique, seu, ut Blondello nimium allubescit, Primi ad fidem vocati, & conversi, Ecclesiastica munera demandâsse.  
§. 5 Verùm 2 do, & illud statim à Clement, ad modum restrictionis, adjectum est [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Ex hoc igitur aequè concludi debuit, non quosvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, primò conversos, sed ipsorum optimos, eosque non nisi à Spiritu destinatos, aut, cum plures primò conversi fuerint, aliquos tantùm eorum, ex sententiâ Clementis, non omnes, eósque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui à S. Spiritu probati essent, non qui (minutias temporis aestimando) primi omnium primorum crediderant, aut baptizati fuerant, solâ Ordinis, nullâ meriti, aut approbationis divinae ratione habitâ, Episcopos, & Diaconos constitutos esse.  
§. 6. Illud quodammodo agnoscit D. Blondellus, cum parenthesi istâ [si modò probabiles essent] thesin suam emollire cogeretur. Quod tamen illud ipsum est, quod postea in Ecclesiam invectum saepius conqueritur, merito scilicet, non aetate creatos esse.  
§. 7. At quid demùm ex hâc observatione lucraturus erat D. Blondellus? Illud in his ad Clementem scholiis nondum elocutus est, sed cum p. 52. ex Pseud-Ambrosio notasset [nascente primùm Christianismo, ubicunque Presbyterorum aggregari collegium coepit, Presbyterum inter collegas antiquissimum, consessus totius caput, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jure quodam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factum esse] id (ne ex unâ tam belli scriptoris auctoritate pendere videretur) ex intimo remotissimae Antiquitatis sinn repetitis argumentis undique muniendum suscepit, & tunc statim, [scripserat, inquit, Clemens ex Romanae Ecclesiae Persona, Primitiis suis Episcopatum ab Apostolis ubique concreditum.]  
§. 8. Videmus jam quare hoc Clementis testimonium in tantum D. Blondello placebat, nimirum, ut ex eo, Apostolica Presbyterorum paritas, inter quos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, praesidentia, aut primatus obtigit, confirmata putaretur.  
§. 9 At piget dicere, quam nihil hoc Clementis dictum, ad hunc omnis spei Blondellianae fundum pertinuerit.  
Primo enim, Nullus hîc de aggregando Presbyterorum collegio Clementi sermo instituebatur, sed de eo tantùm nascentis Ecclesiae statu, in quo plures fideles nondum essent, ideóque sine dubio, nec Presbyteri instituerentur. Tunc, inquit Clemens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tantae Apostolis curae fuerunt, ut Episcopum in qualibet civitate, solo Diacono accinctum, constituendum puta●ent. Nec igitur quicquam hîc in voce [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. antiquissimo Presbytero competat, sed de primis solummodo ad fidem conversis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (quibus iccirco prae aliis fidelibus, siqui essent, non prae aliis Presbyteris, qui omnino nulli erant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut primatus competebat) sermo omnis nectebatur. Et sic ilico in auras evanuit unicum illud, quod D. Blondello usui futurum erat, testimonium.  
§. 10. Secundò, Quod de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc dicit Clemens, aequè ad Diaconos, ac ad Episcopos pertinebat, [in Diaconos nimirum primitias istas constituisse Apostolos.]  
§. 11. Imò Tertiò. Nec uni illi, qui inter conversos simpliciter primus fuit, hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contigisse affirmat Clemens, tunc enim nullus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locus esset, sed inter eos qui 〈◊〉 ●onversi sunt, quotuscunque illorum numerus esset, aliquos in variis provinciis, & civitatibus, in E● ordinatos fuisse, (quos scilicet Spiritus sanctus tali munere dignos pronuntiaverat) alios itide● 〈◊〉 que in Diaconos; Illud unum est, quod hîc Clemens pronuntiat.  
§. 12. Nec igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed S. Spiritus revelationi, & approbationi imputandum esse, quod quispiam in Episcopum constitueretur.  
§. 13. Hoc in Matthiae ad Apostolatum surrogatione satis patet. Patet etiam in Jacobo, primo Hierosolymorum Episcopo, ejúsque successore Simeone, nulla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praerogatiuâ ad Clavum istum evectis, sed (praeter meriti praestantiam) ex eo potius, quòd Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut fratres vulgò dicti essent, ad eam dignitatem assumptis. Sic enim Hegesippus apud 
* Hist. l. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Post Jacobi Justi Martyrium, iterum Symeon filius Cleophae Episcopus constituitur, quem secundum Domini consobrinum existentem, aliis omnibus unanimi consensu omnes praeposuerunt. Quod & fusiùs ab Eusebio narratur, l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fama, inquit, est Apostolos & discipulos Domini, qui adhuc supererant, unâ cum his, quibus cum Domino secundum carnem cognatio intercessit, consilium inivisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quisnam dignus censendus esset, qui Jacobo succederet (nulla hîc ordinis, qui sic apud Pseud-Ambrosium, D. Blondello allubescebat; sed tantùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu meriti mentio) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnes ergo uno consensu Simeonem Ecclesiae illius throno dignum esse existimarunt, Consobrinum quippe Servatoris existentem.  
§. 14. Ubi itidem electionis per suffragia factae mentio toto coelo disterminatur ab eo, quod ex Clement, D. Blondellus colligendum putavit.  
§. 15. Consulatur itidem Clementis dictum Hypotyp. l. 6. apud Eusebium, l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Petrum nempe, Jacobum & Johannem (Zebedaei filios, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de gloriâ (i. e. honore Hierosolymitani Episcopatus) non contendisse, sed Jacobum Justam Episcopum Hierosolymitanum elegisse. Apertissimum testimonium, quo ex electione, non ex primogeniturae privilegio his prim●● temporibus Episcopum constitutum esse apparet.  
§. 16. Idem etiam de Diaconis dici posset, Act. 6. quos ad illud munus nullâ solius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratione habitâ, sed quatenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evectos legimus, v. 3.  
§. 17. Quartò igitur & illud notandum est, Hos ipsos, qui ex primorum conversorum numero Episcopi fiebant, probatos prius, dein constitutos ab Apostolis fuisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Clemens (quid verò sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prius diximus, & ex comparatione 3 tii & 6 ti versus sexti capitis Actorum clariùs patet, ubi quod [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] dicitur, v. 3. est [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] v. 6.) Quod unum si advertisset D. Blondellus, has scilicet Apostolorum primitias, seu eos qui fidem primi receperint, post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demum Apostolorum in Episcopos, &, quòd minus est, Diaconos constitutos esse, certè fabrica omnis, quam huic ex intimo remotissimae antiquitatis sinu petito testimonio superstruendam optavit, i. e. totius Blondellianae sententiae, & causae tibicen, & columna in terram ilico concidisset.  
§. 18. Et quoniam in istis nunc sumus, licèt causa nostra istis suppetiis non indigeat, (Quid enim nostri interest, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an alium quemvis in Christo post-natum Apostoli in Episcopum constituerint?) videbimus paucis, ecquod aliud magis idoneum firmamentum, cui hypothesis ista inniti posset, ex remotissimae Antiquitatis sinu D. Blondello suppetat. Certè, praeter unicum illum sub Ambrosii laruâ in Ep. Paul. comm. scriptorem, nullum.  
§. 19 Quae enim de Scripturis peti voluit, ea nihil probant: Primò enim Christum ait, eos, quos primos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Apostolicum fastigium evexisse. At 1. nullibi illud constat, Hos singulos duodecim discipulos omnium mortalium primos fuisse, qui Christi fidem amplexi sunt; Hos ab eo constitutos affirmat Marcus, c. 3.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. at praeter eos alii sine dubio non pauci eo tempore Christo nomina dederant.  
§. 20. Imò cum Josepho, & Matthia, alios multos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, discipulis his consociatos fuisse, Petrus, ipse pronuntiat, Act. 1.21.  
§. 21. Secundò, De his ipsis Christi duodecim Discipulis, & Apostolis, illud utique notandum est, Andream, & cum eo alterum innominatum (Johannem, crediderim, historiae illius scriptorem) à Baptist â primùm Jo. 1.36. dein ab ipso Christo v. 40. edoctos, fidem Christi primos accepisse, ut patet v. 42. Post hos, Simonem dein ad Christum ab Andreâ deductum esse v. 43. Philippum interim omnium primum, ad discipulatum, vel famulitium Christi, admissum esse, illi primò omnium mortalium dictum esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 43. Philippo dein alios accenseri, c. 2. (Nathanielem, uti videtur, c. 1.51. aliósque) quibus accinctus Canam, v. 2. Capernaum, v. 12. post & Hierosolymas, v. 13. profectus est; Dein Judaeam peragravit, c. 3.22. Jesus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (non ipse tamen, sed discipuli ejus, c. 4.2.) & haec omnia perfecit, cum Johannes Baptista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 24. nondum custodiae traderetur, v. 34. nec igitur adhuc Andreas, & Simon, Mat. 4.19. ut nec Jacobus, & Johannes, v. 21. ad discipulatum assumerentur, quod ex Mat. 4.12. Mar. 1.14. manifestum redditur, Audito enim quod Johannes tradebatur, divertit (jam secundò) Christus in Galilaeam, & ibi demum eos vocavit. Hîc certè, nec Andream, qui primus accessit, nec Philippum, qui primus vocatus, primus etiam Christum secutus est (cui igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planè contigit) quâvis inter compares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quâvis prae aliis collegis primogeniturae praerogatiuâ gaudentem, videmus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Matthaeus, c. 10.2. qui & apud Marcum primo loco reponebatur.  
§. 22. At & tertiò, de Episcopis ab Apostolis, non de Apostolis à Christo constitutis, hypothesis D. Blondelli procedit, nec igitur fundamento isti (satis quidem invalido) inniti debuit.  
§. 23. Secundò, ex Petri verbis Act. 1.21. illud probari existimat. At Petri verba sic sonant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vnum eorum, qui omni tempore à baptismo Johannis ad diem ascensionis Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in defuncti Traditoris loco surrogandum esse, tandémque ex horum numero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Josephum, & Matthiam, neutrum, in quantum sciamus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praerogatiuâ utentem; Et denique (ne quid unquam in hac causâ D. Blondello prosperè successisse putaretur) ad sortes deventum est, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à post-nato non distinguunt, sed tantummodo propositi divini decretum nobis indicant.  
§. 24. At tertiò, inquit D. Blondellus, Gentium magister Paulus (ille sine dubio nullo primogeniturae jure gaudens) 1 Tim. 3.6. & ex eo Laodicena Synodus, Can. 3. Nicena, Can. 2. Sardic. c. 10. Syricius, Ep. 3. c. 3. Concilium Arelat. 2. Can. 1. (Quid verò haec tanta nomina decreverunt? primogenitum Collegis omnibus praesidere? Imò post tantum conatum, illud tantùm) Neophytum ab Ecclesiae regimine arcendum, conceptis verbis sanxerunt.  
§. 25. Verum advertisse debuit D. Blondellus, aequè primogenitum, quamprimum nascatur, ac post-natum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse, nec igitur concludi posse, hunc post-natum non esse, qui novitius non fuerit, aut illum novitium non esse, qui primogenitus fuit.  
§. 26. Quartò, Erant, inquit, summo inter pios omnes in pretio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nequis miretur, Andronicum, & Juniam, in Apostolis nobiles, quia ante Paulum fuerant in Christo, Epaenetum, Stephanámque, hoc ab Apostolo nomine commendatos, quòd fuerant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cui se Corinthii subdere tenerentur.  
§. 27. Verùm non omnes, qui ante Paulum in Christo fuerunt, cujusvis civitatis, aut rigionis primitiae fuerunt, ut nec, qui summo inter pios omnes in pretio, erant qui in Apostolis nobiles, two statim singuli Presbyterorum collegiis praeficiebantur. Quod unicum hypothesi ejus profuturum erat. Si verò Epaenetum aequè, Stephanámque Achaici cujusvis Presbyterii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse existimet, bicipitem planè Parnassam in cognominem Presbyterorum consessum migrantem, somniasse par erit.  
§. 28. Interea, si Stephanae familiae (ea enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 16.18. dicebatur) Corinthii se subdere tenerentur, non tamen Epaeneto tenebantur, Ro. 16.5. imò nec integrae familiae inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attribuenda erit.  
§. 29. Denique de Stephanae familiâ dicitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ob id demum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictos, viros primarios, & praestantissimos, ideoque reverentiam aliquam, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iis deberi, non ideò tantùm, quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essent, sensu Blondelliano, i. e. primo conversi.  
§. 30. Quintò, Illud ad elogium ob fidem dispersorum Judaeorum fecisse affirmat D. Blondellus, quòd eos à Deo ad verbum veritatis genitos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsit Jacobus, c. 1.18. Eorúmque 14. Myriadas primitias Deo Agnóque sacratos dixit Johannes.  
§. 31. At verò, nec istos omnes Judaeorum fideles apud Jacobum, nec 14. Myriadas apud Johannem, totidem Presbyterorum consessibus praesedisse, putavit D. Blondellus, nimis certè lusorius in re seriâ.  
§. 32. Unicum adhuc superest, quo obiter uti D. Blondellus voluit, ex antiquitate petitum testimonium, Canon scil. 4 us Nicenus, quo, ut illi videtur, mos hic immutatus perhibetur. Sic enim in recensendis Pseud-Ambrosii verbis [immutata est ratio, prospiciente concilio, ut non ordo, sed meritum crearet Episcopum] ad vocem [concilio] Nicen. Can. 4. in margine apponendum 
* Apol. p. 49.  duxit. Idem à Cl. Salmasio, in Apparatu, prolixiùs factum est.  
§. 33. At piget dicere, quam sine omni rationis specie, Canone isto mos ille immutatus dicatur. Videatur Canon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Integer Canon illud unum curat, ne Episcopus sine tribus ad minimum Episcopis, cum consensu omnium totius Provinciae Episcoporum ordinetur. At 1 mo. quid illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid ad hujus moris immutationem pertinet? Certè vix potuit longiùs abesse.  
§. 34. Secundò Episcoporum per Provinciae Episcopos Ordinationes omnes, quarum ante Concilium Nicenum satis crebra mentio est, hoc ab illis deridiculo confictum esse monstrant. Imò tertiò, ne plura in re manifestâ accumulem, cum Concilium Nicenum An. Ch. 325. haec decreverit, mos verò iste, ipso 
* Praef. p. 11.  D. Blondello satente, An. Ch. 135. immutatus sit, quae demum haec temporum confusio erit, si Canone isto mos ille immutatus dicatur.  
§. 35. Et sic tandem experti sumus, quid sit [ex intimo antiquitatis sinu argumenta petere.]   

CAP. VI  
Secunda, & Tertia Blondelli conclusio. Differentia inter Episcoporum, & graduum constitutionem.  
§. 1. QUod verò secundo loco ex hoc Clementis commate conclusit D. Blondellus, illud ex parte verum est, binos tantum Cleri gradus illic recenseri, Episcoporum, & Diaconorum. At in Episcopis Presbyteros fuisse, cum tale nihil apud Clementem reperiatur, illud ex propriis mentis suae ideis exscripsisse putandus est D. Blondellus.  
§. 2. Denique, quod ad tertium D. Blondelli corollarium attinet, mirum est, quòd vel sic sibi, aut à se aliis, imponi permitteret: Ubinam, quaeso, illud Clemens affirmavit? Apostolos, binorum illorum graduum institutores, solâ oraculi prophetici authoritate permotos fuisse? Ait certè, Apostolos, aliquos in Episcopos, alios in Diaconos constituisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 3. At 1. hoc erat personas constituere, non instituere ipsos gradus. De eâ graduum institutione, nihil hoc loco Clemens, nisi quod in priori periodi parte dictum fuit, ut Christum à Deo, sic Apostolus à Christo, & Episcopos demum ab Apostolis missos, & constitutos esse, &, quod praetereundum non est, non ad constitutionem graduum, sed ad dijudicationem personarum, an idonei, vel minùs idonei essent, ista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinebat.  
§. 4. Imò 2 do. Si oraculi prophetici authoritas, ad hos etiam gradus instituendos, eos permoverit, nihil tamen impedit, quin & cum authoritate oraculi prophetici, alii etiam Veteris Testamenti ritus, & exemplaria pulcherrimè consentiant, quae tamen Clementem hîc memorare nulla necessitas cogebat; satis omnes novimus, quam nihil concludat Argumentum à testimonio negativum.  
At & 3 tio. Quis adeò vecors unquam fuit, ut hîc, ubi solorum Episcoporum, & Diaconorum sine Presbyteris mentio à Clemente facta est, exemplum Mosis Septuaginta Seniores cooptantis, aut Synagogae Ministres in Pontificem, Sacerdotes, Levitas distinguentis, aut Christi Septuaginta discipulos duodecim Apostolis succenturiantis, Lectoribus suis tam inficetè obtrudat, atque ad rem istam rectè accommodari somniet? Certè eae singulae trium, non duorum Ecclesiae graduum, imagines & umbrae censendae sunt, nec sine dementiâ quâdam, binorum mentioni coaptari, aut adjici potuerunt. Quod igitur factum non esse, Clementi neutiquam imputamus, sed D. Blondello dicam hanc justissimè inscribimus, quòd, talibus observationibus testimoniísque per vim ad suas partes pertractis, librum, heu nimis intumescentem, ampliandum existimaverit. Diutiùs certè, quam par fuit, istis immorati sumus, non sic denuò molestiam nobis, lectori taedium adaucturi.   

CAP. VII.  
Tertium testimonium. Episcopi ex Isaiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Judaicorum forensium rituum ad Ecclesiasticos Christianorum accommodatio. Excusatus Clemens. Quartum testimonium. Forma haec Regiminis à praecepto divino. Quintum Testimonium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Immediato spiritus impulsu Episcopi in Achaia constituti, & successores assignati. Populi acceptatio à Blondello ficta. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Blondelli duae conclusiones infirmae, Quatuor aliae à nobis concessae.  
§. 1. TErtium Testimonium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Clemens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A multis temporibus scriptum est de Episcopis & Diaconis, Constituam Episcopos eorum in justitiâ, & Diaconos in fide.  
§. 2. Hîc quam idoneè vir Apostolicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentionem, ex Graeco 
* Isa. c. 60.17.  Isaiae Interprete petitam, ad propositum suum accommodaverit, paucis dispiciemus.  
§. 3. Et primò illud agnosci debet, verba, quae Clemens ex Isaiâ laudaverat, in codicibus nostris Graecis hodiè non reperiri, ut nec apud Irenaeum, l. 3. c. 44. sed eorum vice reposita esse, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Clementinam interim lectionem, antiquiorem, & ex codice, quo Apostoli utebantur, vetustissimo petitam, ideóque hodiernae nostrae longè praeferendam, Hebraeus, si consulatur, satis monstrat. In eo sic legimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi licet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddi satis foeliciter posset, cum alibi, ut prius diximus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddatur, neutiquam tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddi potuit, at è contra & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, novem vicibus redditur, ideóque hoc decimo loco sic reddi debuit, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (inferiorum officiorum nomina) subinde vertitur, Imò cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefectus semel reddatur, Exod. 5.14. pro operarum exactore, qui, cum Israëlitis praeficeretur, Pharaoni tamen subjiciebatur, clarissimè sumitur.  
§. 4. Secundò itidem statuendum est, Isaiae verba sic intelligenda esse, ut, primario ad Judices Judaeorum, & ipsorum ministros pertineant, quales in omnibus civitatibus, jussu Domini, constitutos videmus, Deut. 16.18. Judices, inquit, & officiarios constitues tibi in omnibus portis; Quo tamen non obstante,  
§. Tertiò, aequissimum erit & sacrorum Scriptorum genio valdè consentaneum, ut, quod primariò in Judaeorum foro locum habuerit, secundariò ad Christi Ecclesiam accommodetur. Illud ab Apostolis ipsis & Evangeliorum scriptoribus non rarò factum videmus, nec igitur Clementi neganda libertas ista, qui voculas illas duas Christianâ civitate jam (ante scriptam hanc Epistolam) donatas, & à Paulo simul positas, Phil. 1.1. apud Graecum Isaiae Interpretem, cujus authoritas, apud Hellenistas, ipsósque, ad quos scribebat, Corinthios, multùm valebat, repererat.  
§. 6. Quartò igitur, Licèt huic Isaiae vaticinio, ut columnae, aut tibicini suo, singularis in Ecclesiâ Episcopatus non innitatur, verè tamen à Clemente dici potuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nihil ab Apostolis novitium fieri, qui Episcopos, & Diaconos in Ecclesiis quibusque constituebant, cum Judices & officiarii à Deo ipso per Mosem inter Judaeos in omnibus civitatibus creati (viva hujus regiminis Ecclesiastici imago) his ipsis nominibus jamdiu insignirentur.  
§. 7. Quartum testimonium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Et quid mirum, si quibus opus hoc à Deo in Christo concreditum est, two constituerint praedictos? Hoc igitur, Praepositos, & Ministros Ecclesiae constituendi opus Apostolis à Deo in Christo concreditum fuit, Ex quo sequetur, Hanc in Epis●opis, & Diaconis fundatam regiminis formam, praecepto divino non minùs adscribendam esse, quam si in singulis civitatibus Episcopos & Diaconos Christus ipse constituisset.  
§. 8. Quintum, (& illud sanè illustrissimum, testimonium) sic se habet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (scil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e. quos ut praedixerat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostoli nostri per Jesum Christum dominum nostrum cognoverant (Christo ipso, ut videtur, praedicente) contentionem de Episcopatus nomine orituram esse (scilicet aut de dignitate (ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) & authoritate Episcopali in Ecclesiâ, aut de re ipsâ, adeóque de nomine rem ipsam, superioritatem & praefecturam denotante) Ob hanc igitur causam, cum perfectam praecognitionem (à Christo scilicet praemonente) accepissent (talem nempe futuram esse de Episcopatu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu ad ejiciendum ex Ecclesiâ Sacerrimum Ordinem, seu ad illud, quod jam constituebatur, quovismodo immutandum, aut intervertendum) ut venienti malo occurrerent, praedictos (Episcopos & Diaconos) constituerunt, & postea (sic enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in verbis proximè sequentibus, ut & in Epistolâ Barnabae, cum Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populi post futuri typus dicitur, §. 10. & Act. 13.42. explicatiùs [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] significat) aut 
* Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alibi apud authores non reperitur; potest fortassis Ordinandorum seriem, successionem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significare (quomodo apud Hesychium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur, cui consentaneum est ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significet) sic ut ex sequentibus explicari possit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut alii succedant, etc. Potest istius successionis ju●, ac modum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut, vel quemadmodum alii de natis succedant, scilicet ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetuâ successionis serie ordinarentur; Potest & Catalogum, Album, matriculam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotare; Potest & distributionem (ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuo) i. e. distribuendorum ad singula, aut Episcoporum, aut Diaconorum munera descriptionem significare, sic ut Hesychio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redditur. At & non incredibile est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ordinationem, vel constitutionem, eâ notari.  seriem, aut modum successionis, aut catalogum, aut distributionem, aut fortè ordinationem dederunt, ut, cum illi vitâ excederent, alii probati viri (quos scilicet eodem prophetico, quem praedixerat, spiritu approbaverant) huic ministerio, aut officio succederent.  
§. 9 Patet hîc immediato Spiritus Divini impulsu in singulis Ecclesiis, adeóque Corinthi, & in reliquis Achaiae civitatibus Episcopos constitutos esse, (solis Diaconis iis adjunctis) eodémque prophetiae, aut revelationis divinae juslu, successores illis post discessum ipsorum, assignatos esse, sic scilicet Ecclesiae paci consulente, & praecavente Christo, ne Episcopalis dignitas ad unitatem Ecclesiae conservandam instituta, ambitiosorum & aemulorum oculos ad se trahens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quovismodo fieret.  
§. 10. Ex hoc Episcoporum constituendorum ritu ab Apostolis & Apostolicis viris hactenus observato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 molimina fortiter retundit Clemens in sequentibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ab illis igitur (i. e. ab Apostolis ipsis) vel postea ab aliis illustribus (i. e. Apostolicis, & Spiritu Dei approbatis) viris constitutos, applaudente, aut congratulante tota Ecclesiâ (nihil hîc de acceptatione totius Ecclesiae, sine quâ Episcopos & Diaconos ab Apostolis & Apostolicis viris constitutos non esse ex hoc loco concludit 
* Apol. p. 11.  D. Blondellus, quasi qui ex Dei jussu, & approbatione constituebantur, populi etiam acceptatione indigere putandi essent) quiíque jam Christi gregi inculpatè, quietè, & ingenuè inservierint, & ab omnibus jamdiu testimonium & laudem reportaverint, hos non justè (imò injustissimè) officio aut ministerio suo deturbari putamus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (scelus enim non exiguum nobis erit, si inculpatè sanctéque dona (i. e. sacrificia Christiana, quae solus, inquit Justinus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) offerentes, ab Episcopatu dejiciamus. Omnia iterum clarissima, & quae omnem in Ecclesiâ Dei authoritatem, in Episcopi manus traditam fuisse confirment.  
§. 11. Quò itidem & sequentia spectant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beati Seniores (seu Episcopi qui ante has procellas pacatè obdormiverant) qui, emenso vitae stadio, ante has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turbas excesserunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quotquot 
* Cum Martyrio▪ islâ Christi a●b●eta●um 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conjunctam.  perfectam & fructuosam dissolutionem consequebantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Illis enim metuendum non est, ne quis eos loco aut sede, in quâ locati sunt, deturbet.  
§. 12. quam probè hinc octo corollaria concinnaverit D. Blondellus, quibus artibus falsa veris intertexenda curaverit, facilè ex praedictis aestimabitur; In illis quartum est, Episcopos fraternitati (at cur non Ecclesiae? 
Apol. p. 11. ) per singulas urbes praefecti sunt, unâ plures fuisse, Sextum, Presbyteros quosque dona obtulisse, Episcopatu functos, adeóque veri nominis Episcopos fuisse.  
§. 13. At monendus est vir oculatissimus, qui me monitore non indiguit, nec plures illos totius A●haiae Episcopos, unius statim urbis Praefectos dicendos esse, Nec ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (voculae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) pro Episcopis singularibus usu, ad Episcoporum, & Presbyterorum, quos nunc dicimus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, valere argumentum.  
§. 14. Caetera verò, quae ex hoc loco rectè conclusa sunt, 1. Ecclesiastici regiminis formam nusquam ab Apostolis immutatam esse, 2. To●o eorum tempore, & (postquam consummati sunt) intermedio, sub eorum discipulis, Ecclesiae cujusque regimen penes Episcopos & Diaconos in commune fuisse (modò per illud suum [in Commune] Clementi obtrusum, nullam sive ordinis, sive authoritatis paritatem ipse intelligat, & nobis per Episcopos, aut plures successiuè in eadem civitate, aut plurium quidem civitatum in eâdem Provinciâ simul plures intelligendi licentiam permittat) 3. Presbyteros eosdem ministerio ritè functos nequaquam deturbandos fuisse, (imò nec ad populi arbitrium, si minus rectè officio functi iis videantur) 4. Corinthios hoc nomine violatae fraternitatis (licèt ejus rei nulla in Clementis verbis mentio occurrat, sed tant●m, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fieri dicatur, i. e. Ecclesiae sine dubio violatae) reos, quòd aliquos ex administratione transduxissent (sic ille [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. ministerio movistis] reddendum maluit) D. Blondello lubentissimè largimur, nec quicquam causae nostrae decrescere opinamur, si haec omnia ex tripode protulisse virum doctissimum agnoscamus. De tertio interim, quod unicum restat, [Episcopos & Diaconos ab Apostolis Apostolicísque viris nunquam, nisi totâ acceptante Ecclesia, constitutos] quid sentiendum sit, 
* §. 10.  praediximus.   

CAP. VIII.  
Plures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro Episcopis Achaiae mentiones. Potestas plebis circa sacra, sine omni rationis specie à Blondello asserta.  
§. 1. PLura adhuc apud Clementem supersunt, in quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quos nos totius Achaiae Episcopos fuisse jam antè monstravimus) mentio facta est, quae hîc etiam apponenda erunt. Primò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Turpe, imò valdè turpe est, firmissimam & antiquam Corinthiorum Ecclesiam (de quâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hegesippus apud 
* L. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Eusebium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) propter unam aut alteram personam adversus seniores seditionem concitare, Illud est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod prius per [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut & per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] edixerat.  
§. 2. Hîc interim more suo D. Blondellus vera falsis immiscens, quatuor itidem nobis cudit corollaria, quibus, cum incognitum tunc temporis Episcopum fuisse, & Presbyterorum in common ministrantium regimini subditam fraternitatem, sine omni probationis specie, ex verbis illis elici cupiat, non est quòd nos aerem aut umbram feriamus.  
§. 3. Secundò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Siquis inter vos (quorum gratiâ seditio contra Episcopos orta est) generosus, aut misericors, aut Christianâ charitate imbutus est, populum tumultuantem sic alloquatur; Si mei causâ seditio, contentio, schismata concitata sunt, excedo, abeo quocunque me abire vultis, quicquid multitudo praeceperit, facturus, modò unum illud curetur, ut ovile Christi cum senioribus (Episcopis illis ab Apostolis, Apostolicísque viris) constitutis, pace fruatur. Multi quidem (qui ipsorum causâ quietem publicam sollicitari, aut moveri experti sunt) ex civitatibus suis ultrò excesserunt, ut ulterioris seditionis ansa & occasio omnis partium studiosis praescinderetur.  
§. 4. Ad haec verba, Prodigii instar est, quod notandum duxit D. Blondellus, [potestatem plebis circa sacra] (de quâ tandem integram dissertationem elucubravit) artificiis quibuscunque asserturus. Hîc, 
* Apol. p. 12.  inquit, nos monet Clemens, fideles etiam de Episcopatu aut Presbyterio contendentes, non ab Episcopi singularis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutu, sed à multitudinis praeceptis pependisse.  
§. 5. Certè, si seriò rem egerit D. Blondellus, de Presbyteris suis (non de Episcopis nostris) actum planè & triumphatum erit, nec enim ab universo aliquo Presbyterorum Collegio, quod ille tam efflictim ardet, sed à multitudinis solius arbitrio tum contendentes de Presbyterio, tum fideles omnes Corinthios pependisse aequè còncludendum erit.  
§. 6. At quis, sodes, à fidelibus de Episcopatu, ut ais, (contra ipsos ab Apostolis constitutos Episcopos) contendentibus, quis à populo contra principem suum tumultus ciente, quis à verbis ad retundendam seditionem ad plebem factis, argumenta ad authoritatem populo adjudicandam, principi derogandam, duci posse existimaverit?  
§. 7. Imò adhuc Clementis manibus iniquior es, D. Blondelle. I'll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, siqua sit, pietatem, generositatem, charitatem appellat, ut si quovismodo (licet summo cum damno suo) insanam plebem, ad debitum Episcopis suis obsequium revocare possint, incumbant sedulò, séque licita omnia ipsorum gratiâ facere paratos affirment, ultroneas aut peregrinationes, aut exilia suscepturi, modô ad pacem Ecclesia Christi redire permittatur, modò Episcopis à Christo ipso Ecclesiis praepositis, sua dignitas sarta tecta conservetur. Tu verò, D. Blondelle, suavissimam hanc, & in solorum Episcoporum gratiam, effictam oratiunculam, perspicillis, nescio quibus, perlustrans, serio quidem & constanti vultu, omnia à multitudinis praeceptis, non ab Episcopi singularis nutu pependisse concludis. Quid verò est, si hoc non sit, adversus Clementem ex Clemente militare, ne dicam contra apertissimam lucem caecutire? Imô, quod adhuc magis dolendum, & stupendum est, 
* Pag. 13.  D. Blondellus, quasi post unius paginae breviculum intervallum sui planè oblitus esset, sic tandem è sententiâ Clementis concludit, Eosdem, qui communi concilio Ecclesiam regebant, Presbyteros, nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attentasse, sed multitudinis dicto audientes fuisse. At meminisse debuit vir Doctissimus, non de Presbyteris, aut Episcopis veris, sed de fratribus, aut fidelibus (i. e. Christianis ad Clerum nondum evectis) de Episcopatu, aut Presbyterio contendentibus, Clementis verba, ipso D. Blondello arbitro, intelligenda fuisse.  
§. 8. Concludit tandem Clemens (& cum hoc testimonio Clementina haec nostra dissertatiuncula finienda est) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vos igitur qui seditionis fundamentum fecistis, senioribus (i. e. Episcopis in qualibet Ecclesiâ) vestris subjicimini, & ad resipiscentiam erudimini.  
§. 9 Ex quibus omnibus satis patescit, quam sine omni veritatis specie concluserit 
* Pag. 13.  D. Blondellus, nominale tantùm inter Episcopos & Presbyteros fuisse discrimen, real nullum, cum revera solorum (cum Diaconis) Episcoporum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulas constitutorum mentio reperiatur, quandoque sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quandoque sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulo, nullo planè Presbyterorum, quos hodiè dicimus, nedum plurium in eadem Civitate, Episcopo suo comparium, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indicio, aut vestigio comparente.  
§. 10. Et de Clement, & ex divinâ Epistola ejus (Episcopalis ordinis firmissima columnâ) productis testimoniis, hactenus dictum esto.   

CAP. IX.  
Syllabus dicendorum. Hermas. Ejus Censura. Testimonia ex Herma quatuor nihil Blondellum juvant.  
§. 1. POst Clementem Romanum sequuntur apud D. Blondellum Polycarpus, Hermas, Pius Papa, Ecclesiastici regiminis forma, quo tempore Romam advenit Martion, Tandémque Justinus, Papias, Ecclesiae Gallicanae testimonium, & Irenaeus. Hos omnes causae suae favere D. Blondellus sibi fortiter persuadet.  
§. 2. Polycarpi testimonia obiter se nobis offerentia 
* Dissert. 4. c. 22.  jamdudum perlustrata sunt, ut & Papiae, & Irenaei, & 
† C. 16.17.  alibi etiam Justini. Reliqua jam paucissimis perstringenda sunt.  
§. 3. De Hermâ, seu libri, qui Pastor inscribitur, Authore, mirum est quam sine omni lucri, aut mercedis intuitu, molestiam sibi creaverit 
* Apol. p. 16.  vir doctissimus. Scripta quidem ejus, Larvati Prophetae somnia, ipsum Scriptorem impurum Dogmatisten, Novatianorum, & Pelagianorum fontem, Montanisticarum superstitionum gurgitem, disertè 
* Pag. 17.  appellat, &, cum sic fecerit, ejus patrocinio statim utitur, Nobis, inquit, hoc unum propositum est antiquissimum scriptorem (certè quem larvatum dixerat, jam tamen verè antiquissimum) de Ecclesiarum sui temporis statu loquentem audire, impurum (ante duas lineas) dogmatisten, jam tamen dignum ut audiatur, & testimonium ferat.  
§. 4. Non hîc lector perspicillis meis indigebit, ut statuat quid in hâc, aut quavis demum lite dirimendâ, ab iis expectandum sit, qui sub inani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specie, omnia, quae ad partes ipsorum quovis artificio trahi possunt, ex trivio (ne cum D. Blondello dicam, ipsâ impuritatum sentinâ) corradunt, quae verò ex purissimis intemeratae Ecclesiae fontibus petita contra ipsos militant, ea aut non advertunt, aut uno statim fastidientis stomachi halitu, calami obelisco conficienda, uno flatu, uno [
* Vid. Diss. 2. c. 23.  Quid tum?] dissipanda existimant. Deus pacis & veritatis, Christianissimum purae & illibatae Antiquitatis amorem non calamis, sed intimis mentibus nostris indere dignetur.  
§. 5. Verùm, ut D. Blondello rem gratam faciamus (ut & Waloni, qui hunc impurum dogmatisten, larvatum prophetam, ut 
* Wal. Mess. Pag. 250.  Pauli discipulum seriò laudat, & eadem omnia, quae Blondellus testimonia ex eo solenniter producit) per nos licet, Hermas loquatur, & de sui, quodcunque illud fuerit, temporis statu liberè testetur.  
§. 6. Primum testimonium l. 1. Vis. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 7. Respondeo, 1 mo. Quid si in Ecclesiâ Presbyteri tunc fuerint? Fuerunt itidem & Episcopi, Talis Romae Clemens, cujus istic in prioribus mentio est. Sic Clemens Alexandrinus, Strom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
§. 8. 2 do. Quid si universae Ecclesiae, aut plurium civitatum ad unam Metropolim pertinentium, Episcopi, hîc, ex more saeculi istius, quo Episcopis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen tributum concedimus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicantur? Certè si utrumvis statuatur (utrumque verò statuendum esse eo aevo, quo iste, quisquis erat, dogmatizaverit, parum dubitamus) satis causae nostrae consultum putabimus.  
§. 9 Secundum testimonium l. 2. Mand. 8. Inter Christiani officia recenset, Majores natu colere, fraternitatem conservare.  
§. 10. Ita quidem. Sed quid inde? Ergóne jam iidem sunt Episcopi & Presbyteri? Nos certè Hieratici, natu majores, quicunque illi sunt, seu Episcopi, seu Presbyteri, seu demum Laici canicie venerandi, colendos, itémque fraternitatem, seu cum fratribus unionem omnem, conservandam putamus, sed ex eo nihil contra superioritatem Episcoporum concludi posse confidimus.  
§. 11. At ubique, inquit D. Blondellus, communi Seniorum Concilio Romae regi solitam fraternitatem insinuat.  
§. 12. Insinuat, sed quibus demum verborum involucris? Dicatur apertè; certè non his, quae à D. Blondello apponuntur, nec quidem aliis uspiam, Siqua enim summae diligentiae viro spes tali● affulserat, styli eum sui non adeò parcum novimus, ut lectori suo ea invisurus fuisset. At 2 do. si illud concedatur (quod tamen nullatenus concedendum nobis persuasit, aut Pastor, aut Blondellus) nihil tamen nobis, commune Seniorum consilium officiet, quamdiu Clemens singularis Romae Episcopus, qui ad regendam Ecclesiam hoc consilio uti potuit, nobis ereptus non fuerit.  
§. 13. Tertium testimonium Vis. 3. haec, inquit, habet. Lapides quadrati & albi, etc. sunt Apostoli & Episcopi & Doctores & Ministri, qui ingressi sunt in Clementiâ Dei, & Episcopatum gesserunt & docuerunt & ministraverunt, Et l. 3. sim. 9 Tales sunt qui crediderunt quidem Episcopi, i. e. Praesides Ecclesiarum, alii vero, etc. Et deinde, qui Praesides sunt ministeriorum. Hîc utroque, inquit Blondellus, loco Cleri, post Apostolos, duos tantùm gradus facit, Episcoporum, qui Ecclesiis, Diaconorum, qui ministeriis praesunt.  
§. 14. Liberè igitur D. Blondellus hujus testimonii beneficio fruatur, sibíque prolixè gratuletur; Certè siquid exinde Presbyteris ipsius minùs fausti obvenerit, quorum nulla planè hîc mentio est, Blondello sic jubenti imputandum erit. Nobis interim Episcopi incolumes manent, iíque Ecclesiarum Praesides, nec unius Ecclesiae plures compares, sed singulis Ecclesiis accommodati singuli Episcopi, Episcopatum gessisse permittuntur; Nihil causae nostrae optatius dici potuit, nihil Clementis Romani dicto de constitutis ab Apostolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopis & Diaconis convenientius.  
§. 15. Quartum. Idem, inquit l. 2. Mand. 12. Quem Spiritus terrestris, vacuus, & fatuus, non habens virtutem, agit, his notis dignosci vult, Exaltat se, & vult primam cathedram habere, etc. Et l. 3. Sim. 8. Qui virides quidem virgas & scissuras habentes tradiderunt, fideles semper fuerunt, & boni, sed habentes inter se quandam invidiam, & contentionem de Principatu & dignitate, Verùm omnes hi insipientes sunt, & fatui, qui habent inter se aemulationem de principatu, etc. Vita etiam eorum, qui custodiunt mandata Domini, in mandatis consistit, non in principatu, aut aliquâ dignitate, per patientiam enim & humilitatem animae, vitam homines consequentur, per seditiones verò & contemptum legis, mortem sibi acquirunt.  
§. 16. Certè hoc tanto conatu nihil adhuc novum, aut quod Praelaticis minùs faveat, productum videmus. Omnia contra contentionem, aemulationem, ambitionem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satis sobri● prolata, nec, ut, ab impuro dogmatiste expectandum erat, quicquam contra Episcopalis ordinis, aut officii dignitatem, quam potius sub Primae cathedrae, Principatus, dignitatis mentione assertam videmus, & ab hoc ipso larvato prophetá confirmatam.  
§. 17. Quae verò de Diotrephis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Dissert. 1. c. 13.  fusè disseruimus, omnia ad hanc rem satis commodè reponi possent, si istis vacaremus.   

CAP. X.  
Pii Papae testimonia nihil Blondello prosunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Blondelli syllogismus in ipsum retorquetur. Praefectus Ecclesiae, Christi tamen servus.  
§. 1. SUccedit Pius Papa: anno, inquit, Domini 146. in Hygini locum suffectus, anno 150. Martyrium passus (qui ideò & ipse Episcopus Romae decimus fuit, & post Blondellianam aeram scripsit, qua, ipso fatente, caput extulerat Episcopatus) Et certè si ab illo contra Episcoporum superioritatem testimonia Blondello suppetant, quid est, quod de eo non sperent, qui patrocinio ejus utuntur, quid nos Praelatici non metuamus?  
§. 2. Hîc, inquit, Pius Hygino post 4. annorum vacationem suffecius est. Illud veréne an secus dictum sit, causae nostrae non interest, Nec igitur de talibus litigamus; At hujus, inquit, tempore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praerogativa, quae passim antiquissimo inter Presbyteros jure quodam naturae, reservata fuerat, in alios jure electionis ac suffragiorum transferri coepit. Itidem in re istâ nos nemini litem moturos pollicebamur, verùm si 1 mo. certum fuerit, Hyginum clerum composuisse, gradúsque primum distribuisse; si 2 do. (ut Justus Viennae à fratribus constitutus, & Collobio Episcoporum vestitus à Pio dicitur, ideóque Presbyteri & Diaconi eum observare jubentur, sic) ipse Pius suffragiis Ecclesiae communibus ad Episcopatum aut Praefecturam electus fuerit (quae duo D. Blondellum fatentem habemus) sequetur illud, Pium quidem ex primogeniturae jure Hygino non successisse, ideóque aut talem in Ecclesia succedendi morem nunquam viguisse (quod satis in prioribus manifestum redditum est) aut ante Pii scriptam Epistolam immutatam esse.  
§. 3. At quicquid hâc in re, aut affirmetur, aut negetur, Pius sine dubio Episcopus fuit, Justúsque sic supra Presbyteros, ipsâ Episcopalis ordinis praerogatiuâ, efferri ab eo dictus, ut eum Presbyteri observare jubeantur. Et quid, quaeso, lucelli ex hoc tam importuno molimine D. Blondello accrevisse putandum est? Certè in contrarium luculenter omnia. Ne quis tamen Episcopali gradu, & pristino jure, ob institutum, etc. praepositum, dejectos Presbyteros putet, Apostolicos, inquit, viros, quotquot ad sua tempora gregem paverant, geverali Presbyterorum nomine, more majorum nuncupat. Presbyteri illi, inquit, qui ab Apostolis educati usque ad nos pervenerunt, etc. & Ep. 2. Presbyteri & Diaconi non ut majorem, sed ut ministrum Christi te observent.  
§. 4. Ex his Pii dictis syllogismum statim ovans nectit D. Blondellus, Quisquis à Presbyteris Episcopum ut majorem observandum negat, is revera Presbyteris parem— agnoscit, At Pius à Presbyteris Viennensibus Justum Episcopum ut majorem observandum negat, Ergo—  
§. 5. Quisnámne verò hoc serio à D. Blondello factum putabit? Si putaverit, recordetur, quaeso, quae hîc de Presbyterorum, eadem etiam de Diaconorum observantiâ dici; Presbyteri, inquit, & Diaconi te-observent. Eâdem igitur ratione, eodem medio Episcopum Viennensem, adeóque ipsos Blondellianos Presbyteros Diaconis exaequatus ex Pii verbis conclusuri sumus. Quisquis à Diaconis Episcopum ut majorem observandum negat, is revera Diaconis parem agnoscit. At Pius à Diaconis Viennensibus Justum Episcopum, ut majorem, observandum negat, Ergo Pius Diaconis parem Episcopum agnovisse putandus est. Vides, Lector, quid fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec curare quibus demum ictibus ipsi pateamus, modò nos alios feriisse videamur.  
§. 6. Verùm 2 do. Nihil ex hoc Pii dicto seu Episcopis seu Presbyteris metuendum est. Episcopus certè Presbyteris & Diaconis major fuit, at & ipse Christi minister, eóque magis ab inferioribus observandus, quòd ipse Christo, quam, quòd illi inferiores inserviant. Ipse quippe Christus discipulis suis major, idem se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominum esse affirmat, & ita ab illis appellari, & ut Dominum observari permisit, cum tamen & ipse illis ministraverit, pedes laverit, illis Episcopalis, non fastus, sed humilitatis, charitatis, modestiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhibens. Ideóque, quisquis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Ecclesiâ Christi aliis major fuerit, Luc. 22.26. quisquis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praefectus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fiat ut junior, & ut qui ministrat, Et sic certe Episcopis locutum Christum nos Praelatici fatemur, nec quenquam ad Christi exemplar efformasse vitam censemus, qui non observantíam omnem sibi, non ut majori, sed ut ministro Christi praestari expectet.  
§. 7. At rursus Pius adversus eos qui Ecclesias communi Presbyterii totius consilio regendas non putant, longè alium Patrum fuisse morem docet, hac salutationis formulâ, Salutat te Senatus pauper Christi apud Romam constitutus, etc.  
§. 8. Piget talibus immorari, crambénque toties recoctam Lectori porrigere. Concedimus Senatum sub Pio Romae, eúmque, ut D. Blondello adblandiamur, pauperem fuisse, Et hunc quidem Presbyterorum fortassis (nam in principalibus civitatibus quandoque Episcoporum, totidem urbium singularium Praefectorum, Senatus fuisse, in prioribus satis monstratum est.) Hos verò soli divino Christi Monocratoris imperio subfuisse, & ab iis communi ipsorum consilio Ecclesiam gubernatam fuisse, sic ut nec Presbyteris Episcopus, nec Episcopis demum Metropolitanus praeponeretur, illud quidem ex nudâ pauperis Christi Senatus mentione (probatione certè perquam exili, liceat dixisse pauperrimâ, & conclusionem planè emendicante) nemo nobis persuasurus est. Multò minus (quo claudi hanc rem omnem D. Blondellus voluit) Pium praepositum servum, non Dominum fuisse. Certè, qui fratrum, qui Presbyterorum praepositus, & Dominus fuit, fuit idem Christi & Ecclesiae Christi servus, ideóque Ecclesiae inserviit, quia iis à Christo praepositus fuit, at & nunquam magis Dominus (ex ipsius Christi exemplo & doctrina) quam cum sic inservierit.   

CAP. XI.  
Regiminis forma Marcionis tempore. Blondelliana aera à seipso conculcata. Conclusiones Blondelli ex narratione Epiphanii quam infirmae, & quam nihil contra nos valent. Marcionis Historia, Absolutionis & communionis non Episcopatus petitio. Canon Ap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Episcopis. Excommunicatum non admittere ad communionem, ad Presbyteros pertinet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paritatem non arguit, ut nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 1. SEquitur Ecclesiastica, quam D. Blondellus vocat, Regiminis forma, quo tempore Romam Marcion advenit.  
§. 2. Res aliquantò implicatior, & quae paulatim, & per gradus à nobis explicanda est. Marcionem, inquit (post quam ab Episcopo parente ob stuprum virgini illatum Ecclesiâ pulsus est) Romam, Aniceto Pii loco An. Dom. 150. ordinato, se contulisse memorat Tertullianus. Meliùs tamen Epiphanius, transfugium illud antequam Pius sederet, contigisse refert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
Adver. Marci. l. 3.   
§. 3. De annorum hâc in re quatuor, aut quinque intervallo, aut discrimine, Patres illos venerandos committendos curare, nulla nos necessitas cogit, nec enim D. Blondello in rebus tantillis litem intendimus, quibus tanto majora non desunt, in quibus aequitatem ejus desideremus.  
§. 4. Concedamus igitur ante Pii, sed & post Hygini Papatum, Marcionem Romam venisse. Certè siquid ex hâc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exurgere putetur, quod Episcoporum dignitati obesse videatur, necessarium erit, ut D: Blondellum iterum monendum curemus, hunc ipsum Epiphanio, & D. Blondello definitum temporis articulum solenni Blondellianae (Episcopatus caput supra Presbyteros attollentis) aerae, An. Ch. 135. integro septennio, si non decennio, posteriorem esse, Ideóque aut hoc advenientis Romam Marcionis tempore, Episcopos Presbyteris majores fuisse, aut cum Walone D. Blondellum calculos suos rectè non posuisse, etiam cum ex alterâ potius parte errasse ipsorum plurimùm interfuerit.  
§. 5. At quid demum hoc advenientis Romam Marcíonis tempore factum est, quod Presbyterorum causae faveat? Illud omne, ut videtur, ex his Epiphanii adventum ejus recensentis verbis petendum est. Romam, inquit Epiphanius, petit Martion, postquam Hyginus Episcopus decesserat, Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; illis statim respondentibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cum senioribus usque tunc superstitibus, quíque ab Apostolorum discipulis prodierant, collatione factâ, se in Synaxin recipi petierat: Nemo verò ipsi permisit. Caeterum invidiâ (potius irâ) elatus, velut cui nec praecedentia, nec ingressus Ecclesiae datus; id sibi cogitavit, ut ad Cerdonis impostoris haeresim confugeret. Incepit autem Presbyteris, qui tunc temporis erant, hoc quaesitum praetendere, Quâ de re me non suscepistis? Illi verò, Quia id facere non possumus, sine honorandi Patris tui permissu, una enim fides est, una animorum consensio, nec possumus Collegae (ad verbum, Comministro) bono Patri tuo contraire.  
§. 6. Quid hinc ad D. Blondelli causam adserendam elici magis possit, quam ex quâcunque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentione sperandum erat, ego certè defixis & intentis oculis nullus video.  
§. 7. Tria sunt, quae D. Blondellus, ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 modum, hîc praelibanda censuit, quae an vera sint, an secus, scire, nostri certè non interest.  
§. 8. Quartò igitur hinc concludit, de sede Romanâ, per quadriennium viduatâ, invadendâ Marcionem cogitasse.  
Quintò, Turbonem hunc sexennio ad minimum in ipso conatu oppressum.  
§. 9 Haec certè nec verè ex Epiphanii narratione conclusa sunt, nec quovismodo rem nostram attingunt.  
§. 10. An sedem, i. e. Cathedram seu Episcopatum Romanum invadendi lubido Marcioni unquam insederit, non opus est, ut, inspecto perspicillis nostris vasri hominis pectore, definiamus. Aut quid hâc in re ab aliis definiatur, huc adferamus. Certè de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ingressu Ecclesiae, de receptione ad sacram Synaxim ab eo petitâ, praecipuus hîc sermo est; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortuita quaedam, &, si non mendoso Codici imputanda, saltem, secundaria mentio.  
§. 11. Ille ob stuprum à Patre suo, Episcopo existente, Ecclesiâ Helenoponticâ arcebatur, Romámque advenien● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad communionem recipi, nec certè ad Episcopatum promoveri, sed in Ecclesiam, à quá justè amovebatur, admitti postulabat.  
§. 12. Hoc planè infimum Christiani hominis privilegium ei negabatur, nec igitur, sine magnâ insaniae mixturâ, cui ad ima aditus non patebat, ad summa adspirare poterat. Imò, cum hâc spe excideret, vilissimum sibi remedium excogitat, ad Cerdonis haeresin fugit, non jam Episcopi, aut Doctoris, sed Discipuli locum avidè arripiens.  
§. 13. Imò, cum Presbyteros, quorum nemo petitionem ejus admisit, interrogaret, quâ de causâ cum non susceperint, ex ipsorum responso patet, non cathedram Episcopalem, sed aliquem inter fideles locum ab illo expetitum fuisse. Illud enim & ex usu Ecclesiae, & Can. Apol. 13. cautum fuit, ne qui ab uno Episcopo excommunicatus sit, & ad aliam properet civitatem, sine commendatitiis literis, i. e. sine prioris Episcopi permissu, sucipiatur.  
§. 14. Verùm, post multas, & quas piget referre, ambages, rem tandem acu pungit D. Blondellus, Hinc, inquit, apparet secundo à Christo nato saeculo (imò post aeram tuam, Doctissime Blondelle, ex quâ id factum ipse alibi negas) pares Episcopis Presbyteros, ejusdem collegii fratres, & ministerii consortes, Romae creditos, Nullum tunc temporis reale inter eorum munera discrimen ibidem excogitatum, solúmque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jus pro Cleri fraternitatisque totius arbitrio, relictum esse.  
§. 15. At undenam haec omnia tam festinantèr, & currenti calamo conclusa sunt? Ex eo tantummodo, quòd qui hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur, Episcopum Ponticum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellent.  
§. 16. At, quid si Romanae Provinciae Episcopi, demortuo jam Metropolitano, seu Papae Hygino superstites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc dicantur? Certè uno indicio ipse contextus illud nobis satis probabile reddit, cum dicatur, petitioni ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neminem annuisse.  
§. 17. Certè si de Presbyteris, quos hodiè dicimus, communi consilio Ecclesiam administrantibus, sermo esset, dicendum fuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel demum juncto consilio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ illud non permiserunt. cum verò de singulis dicatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, argumentum non quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at nec improbabile, hinc necti potest, de eo, quod ad singulos pertinebat sermonem fuisse.  
§. 18. At, ne in re non adeò certâ quicquam definiamus, illud secundò addi potest, hoc Episcopalis sedis vacantis intervallo, nec novum, nec, à quo nos Praelatici abhorreamus, inauditum censendum esse, si, qui viduatam Ecclesiam procurabant, Presbyteri, excommunicatum, & literis commendatitiis ab Episcopo, qui eum excommunicaverat, nullatenus munitum, ad pacem & communionem Ecclesiae admittere recusaverint. Quod tamen unicum ex hâc rei gestae historiâ concludi potuit.  
§. 19 Denique, quod ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen attinet, non est quòd ex eo collegarum, aut comparium aequalitas omnigena argui, aut concludi putetur, sed tantùm hujus particularis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de quâ istic sermo est, participatio; quo modo Apostoli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 3.9. Priscilla & Aquila, & Vrbanus, aliíque Pauli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ro. 16.3, 9 Epaphras Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliíque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sacro Codice dicti sunt, qui nullam tamen sibi cum Apostolis, ut nec Apostoli cum Deo, ex vi istorum titulorum, aequalitatem vendicârunt.  
§. 20. Presbyteros interim, quos secundarios dicimus, aequè ac Episcopos, & Christi, & Ecclesiae, cui praeficiebantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse (licèt non Episcopis pares) nihil mirum si hîc Epiphanius (Aërianae ubique & Blondellianae sententiae satis notus hostis) libenter agnoverit, aut si nos, ut gratum illi faciamus, liberaliter largiamur. Reliqua, quae ex hoc testimonio conclusisse se putat, ea sunt, quae à nobis commemorari, nec vacat, nec litis hujus interest.   

CAP. XII.  
Gallicanae Ecclesiae testimonium. Hieronymus à Blondello arguitur. Irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verè dictus, qui & Episcopus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lu. 22.26.  
§. 1. REstat unicum, quod appellat, Gallicanae Ecclesiae testimonium, quod, ut cum commodo suo proponat D. Blondellus, Eusebii imprimis, dein Charissimi Hieronymi (ut & Fastos Graecos taceam) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Apol. p. 23.  necessariò per modum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab illo coarguenda erant. Nam, si aut Eusebius non deliraverit, aut Hieronymus Eusebianam hallucinationem novis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non cumulaverit, aut Fasti Siculi totam luculentissimae Historiae seriem non conspurcaverint, nullum planè hîc, quod in nos vibrari posset, telum, Gallicana Ecclesia D. Blondello largitura erat.  
Illud hîc nobis fixum & rarum esse volumus, Chronologicis disceptationibus, satis quidem & turbidis, & obscuris, in operis non adeò foecundi, aut placidi exitu, nullatenus immisceri.  
§. 2. Nos, ne à D. Blondello hâc in re vel latum unguem abscedamus, & sic pro thesauro Carbones in pretio habuisse dicamur, libenter concedemus Polycarpum An. Dom. 167. gladio confossum esse, Juniique sequentis 2 do, Pothinum, Christum Lugduni confessum, animam efflâsse, sic ut Irenaeus successor ejus relictus, anno Episcopatûs, vel nono, vel decimo A. Ch. 177. Romam Gallorum Legatus profectus sit.  
§. 3. Quid igitur ad Episcoporum & Presbyterorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmandam, Gallicanae istius Epistolae, quâ munitus Irenaeus legationem istam suscepit, testimonium facturum est? Certè quicquid sit, ab Irenaeo Episcopo, jam supra Presbyterorum paritatem assurgente (nec, uti spero, Vriae, quas dicimus, literis, ab Ecclesiâ, cui praesidebat, bonísque Christi martyribus, instructo,) deferebatur. Certè & id integris 40. annis post D. Blondelli aeram, ex qua Ecclesiarum, inquit ille, consuetudo immutata est, & toto orbe ad unum caeteris superpositum omnis Ecclesiae cura pervenit; Nec igitur à testimonio hoc, qualecunque demum sit, nobis valdè metuendum erit.  
§. 4. At quale tandem testimonium? Quae Lugdunensium Martyrum ad Eleutherium Papam Romanum verba sunt? scilicet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Euseb. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Vt has ad te literas deferret fratrem nostrum communicatorémque Irenaeum hortati sumus, Pater Eleutherie, Te etiam rogamus, ut eum Christi testamenti Zelatorem existentem, in pretio habeas. Si enim putassemus locum cuiquam justitiam parare, ut Presbyterum Ecclesiae (ita enim est) eum imprimis commendassemus.  
§. 5. Hîc certè libet exclamare, Ad quid perditio haec? Certè omnia tam prolixè producta ad illud unum collimant, ut Irenaeus Episcopus Novennio jam toto in Lugdunensi cathedrâ sedens (ipsius D. Blondelli fidem appello, quam sit hoc verissimum) à Martyribus Lugdunensibus (nec enim [à delegantibus] illud factum apparet) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (aut Latinè potius loquentibus, Senior) dicatur.  
§. 6. Certè de vocis hujus pro Episcopo acceptatione, abunde in prioribus, praesertim 
* Dis. 4. c. 22. , cum de Polycarpo sermo incidisset, disseruimus, & in hac re summam & Papiae, & Irenaei, & Clementis, & Tertulliani concordiam advertimus. Nec igitur Episcopum Irenaeum à Lugdunensi Ecclesiâ, aut Seniorem, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè dici potuisse dubitamus. Eo quidem modo, quo à Christo, discipuli, (subjecti, aut inferiores omnes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter, Luc. 22.26. Et in sacro Codice, primíque aevi scriptoribus, Ecclesiarum Pastores aut Praepositi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non ut aetatis tantummodo, sed ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut authoritatis potissimùm titulo, dicebantur.  
7. Mirum est, tanto conatu, & apparatu hoc unum (toties decantatum) denuò ad fastidium à D. Bl. productum esse; At magis stupendum, hâc unâ aequivoci nominis usurpatione, omnem statim Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sublatam censeri, ídque post tempus illud, quo Episcopos toto Orbe caeteris superpositos esse, ut & Irenaeum ad hanc Lugdunensis Cathedrae dignitatem ascendisse, ipse nobis D. Blondellus largiatur.  
§. 8. Dabit verò nobis res ista aestimandi copiam, quid demum, aut nobis, aut Lectori expectandum sit, si D. Blondelli vestigiis insistentes, eum ab hoc Gallicanae Ecclesiae de Irenaeo testimonio, ad ipsum dein Irenaeum, qui proximè succedit, latiùs vindicandum, si insuper ab Irenaeo, & ipso singulari Episcopo, ad Victorem Papam, à Victore ad Clementem Alexandrinum, à Clemente ad Tertullianum, à Tertulliano ad Originem, ab Origine ad Cyprianum, alió; sque notissimos Episcopalis apicis, vel dignitatis assertores, & propugnatores fidissimos, sequi velimus.  
§. 9 Nos quidem prudentiùs otio nostro, pariter, & Lectoris commodo consulendum putavimus, & Dissertationi satis jejunae & horridae finem jamdiu exoptatissimum aliquando imposituri, sarcinulas jam nostras breviter colligendas decrevimus.    

CONCLUSIO.  
HAEC, quae jam fusiùs dicta sunt, si cui nondum persuaserint, si post mysterii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Antichristi (ut & Diotrephis, & Corinthiaci schismatis) procul ab Episcopis nostris depulsam invidiam; Si post Ignatio primaevo Martyri, & Hierarchiae nostrae fidissimo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstersam labem omnem, authoritatémque ejus, firmissimis demum columnis stabilitam, & testimonia tam frequentia & manifesta ex eo pro Episcopis prolata, ut nihil contra apertissimam lucem adhuc vel fingi potuerit, nisi ut Ignatius Epistolas nunquam scripsisse credatur; Si post ipsius etiam Hieronymi liquidissimas confessiones, sic ut causae nostrae satis prolixè suffragari, refragari neutiquam existimandus sit; Si post singula hâc in re S. Scripturarum loca, aequâ lance perpensa (sic ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquam non, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plerunque, si non semper, veri nominis Episcopum significare reperiatur) si post regimen Ecclesiae Christianae adeò graphicè in iis delineatum, ut à Christo magno animarum pastore, & Episcopo, ad singulares Apostolos, eosdemque Episcopos, ab Apostolis dein ad singulares in quolibet coetu, & propriè dictos Episcopos (ipso Christo instituente officium, Spiritúque sancto personas designante) continuâ successione derivatum, ad Vniversae tandem, per quindecim saecula, Ecclesiae Episcopos (solo, per tot saeculorum decursum, Aërio contrà hiscente) descendisse appareat; Si post Clementis Romani (Petri primùm Diaconi, dein in cathedrâ ei succedentis Episcopi) de Episcopis, & Diaconis ab Apostolis ubique constitutis, apertissima producta testimonia; Si post aliorum omnium, quos à Presbyteranorum partibus stetisse D. Blondelli interest, à strophis & technis ejus vindicatas sententias, sic ut per universum Blondellianae aerae spatium, ad An. Chr. 140. porrectum, quo integro intervallo à solis Presbyteris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesias ille singulas procuratas affirmat, testimonium unicum, aut è sacris, aut Ecclesiasticis scriptis (ipsóve demum Hermâ) produci nequeat, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isti quovismodo faveat; Denique, si post tot ab omni aevo producta decreta, quibus in universum Presbyteris sine Episcopo quidvis faciendi potestas abjudicatur, omnísque in Ecclesiâ Christi potestas singularibus Episcopis, Apostolorum succesloribus, concredita affirmatur; adhuc cuivis dubitandum videatur, annon omnis administrandae Ecclesiae (Episcopis postmodum natis) Presbyterorum consessibus à Christo & Apostolis tradita fuerit; Si post tantam, inquam, undique circumfusam claritatem, adhuc caecutire quisquam, aut oculos obfirmare decreverit, Unicum certè superest, quod istis, quae dicta sunt, adjici opportunè queat, nempe ut Paritatis, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyteranae Origines, aut Natales juxtà positi, coram aequis judicibus trutinentur, ut integrae rei gestae Annales (quibus demum initiis, & gradibus inter mortales primùm conspici, dein augeri, adolescere, tandémque lacertos movere Presbyteratus coeperit) dilucidè, & ex ipsis, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 archivis aut commentariis desumpti, & à primo (parente dicam, an creatore?) Johanne Calvino, ad ultimum D. Blondellum deducti, conscribantur, ut sic, factâ comparatione, ad aequos arbitros res tota referatur, simúlque omnibus palam fiat, quid in hâc filiorum contra Patres insurgentium arenâ, hâc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palaestrâ, & agone unusquisque praestiterit, & quae demum tanti moliminis gratia, à Christo, ab Apostolis, à primaevis Ecclesiae columnis, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ad quos D. Blondellus provocat) omnibus, à pace, & unitate Ecclesiae universae, à Principibus Christianis, ab ipsâ denique plebe, cui rem adeò gratissimam se fecisse spondent, singulis debeatur.  
At & haec certè ea sunt, quae aut à me, aut à fratribus meis (utut breviter) perstringi (cum sine Satyrâ non possint) non optaverim. Det Deus, ut consiliis istis locus non sit, ut ingratissimas operas nulla à nobis necessitas extorqueat.  
Valeat Vir Doctissimus, Pacémque & Ordinem Ecclesiasticum boni consulat, Nec ad illud (adeò ipsi non inutile futurum) hac qualicunque operâ nostrâ uti dedignetur.   

INDEX copiosus Rerum & Verborum, & Locorum Sacrae Scripturae. Numerus 1 Dissertationem, 2 Caput, 3 Paragraphum, 4 Paginam denotat.  


A.  
ABelis sacrificium, 2.6.10.749.  
Actus Apostolorum unius Pauli historiam describit, 4.1.2.793.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exercent, qui pro Christo pati recusant, 1.3.26.727.  
Adventus Christi medius ad ultionem de Judaeis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumendam, 1.2.2.721. Ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid. Adventus Christi, quibusdam astantibus, Joanni proculdubio spectandus, de secundo intelligendus contra Judaeos, 1.3.22.726.  
Aërius argumento Cathedrae honoris pro Presbyterorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 militat, 3.8.6.787.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut lictores, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inserviebant, 1.3.2.723.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.3.2.723.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judaici aut Mosaici saeculi consummatio, 1.2.2.722.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christus, 3.2.4.777.  
Alexandrina Cathedra Patriarchalis à Sancto Marco plantata, 4.5.12.798.  
Alexandrinus Patriarcha, 3.10.2.792.  
Alphaeum inter & Cleopham differentia, 4.3.3.794.  
Altar cingere, 1.13.8.740. Altaris & Mensae discrimen in eo, quòd Mensa communiter pro qualibet communi mensâ sumatur, Altaris nomen ad usus sacros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodatur, 2.6.1.748. Intra Altare esse, est cum Episcopo unitatem colere, 2.6.16.750. Altar unum tantùm antiquitus in unius Regionis Ecclesiâ, 3.8.15.788. Altar contra Altar, ibid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.27.18.823.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud S. Justinum Martyrem legit populo Scripturas, 4.15.3.809.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Cruse praestitae, in Altari quotidie celebratur, 2.6.11.749.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quid? 2.11.3. & 4.756.  
Ancyranus Canon de Chorepiscopis non stabilit Presbyterorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.8.1. etc. 787. Ancyrani Canonis mens, de Cathedrâ Presbyteris concessâ, 3.8.7.787. Ancyrani Canonis 12. partis 1. mens de Chorepiscopis tractantis, 3.8.3.786. Ejusdem, partis 2. mens & varia lectio, 3.9.1. etc. 791. Ancyranus Canon truncatus, verbo uno aut altero supplendus, 3.9.4. & 5. etc. ib. Canon ejus 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyteranae non favet, ib. 10.792.  
S. Andreas in Achaiâ, 3.4.15.781.  
Angeli Apocalyptici, Episcopi, 4.4.2.796. Ephori, ibid. Astra, à Christo saltem comprobati, ibid. §. 4. Metropolitae, 4.5.1.797.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulo summus sacerdos insignitus, 4.4.2.796.  
Anglicanae Reformationis fundus, ut primae Scriptures, secundae primorum saeculorum Episcopis, etc. deferantur, 1.14.13.742.  
Anianus Alexandria Patriarcha, 3.10.4.792. Idem dictus Ananias, §. 9.179. Neronis 8.4.5.12.798.  
Animam salvam facere, S. Mat. 16.25. non de aeternâ animae salute, sed de vitae nimiâ, & cum fidei dispendio conjunctâ solicitudine intelligendum, 1.3.22.726.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Simone & Gnosticis intelligendum, 1.9.20.335.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gnostici scil. exutâ Christiani nominis laruâ, se palam ostentantes, 1.9.18.334.  
Antichristi descriptiones apud SS. Joan. & Paulum Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non enervant, 1.2.1.721. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sancti Joannis aevo, 1.12.3.737. Antichristus non negat Dei Monarchiam, 1.12.13.738. sed JESUM esse Christum, ibid. Antichristi, 1 S. Joannis 2.18. & 4.3. iidem, 1.12.20.21.42. & 1.10.1.735. Antichristi nominis notatio, 1.10.11.737.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.12.5. & 6.738.  
Antiochia Metropolis fuit, 2.7.14.752. Syriae, 4.5.10.798. A SS. Petro & Paulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 5.1.15.825. Antiochiae utraque Ecclesia tam Judaeorum quam Gentium sub Ignatio feliciter coaluit, 5.1.18.825. Ejus Episcopus tertius, Ignatius, ibid.  
Antiochenus Canon 10. explicatur, 3.8.25.789. Antiocheni Canon's à Blondello detorti, 3.8.32.790.  
Aoristus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non praeterita tantùm sed futura etiam comprehendit, 1.3.2.723.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid apud S. Clementem, 5.5.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non statim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.7.4.751. Non semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed libris Canonicis opponitur, ibid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequivalet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine titulo, 3.8.39.790.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ante Christi adventum futura, quid significat, 1.9.4. & 5.733.  
Apostolorum à Judaeis abscessio ansa à Gnosticis arrepta ad Christianos opprimendos, 1.8.3.732. Apostolorum nomine Apostolica scripta intelliguntur, 2.21.3.762. Apostoli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.21.3.762. Christianum Synedrium, ib. Apostolorum primus regendae Ecclesiae modus, 2.29.20.773. Apostoli per gradus promoti, 3.1.6.776. Apostoli inter Judaeos nuntii ordinarii, ib. §. 8. Archisynagogorum nuntii, inter Talmudicos, ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. literis scriptis semper muniti, §. 9 & ad tempus tantùm, ib. Apostoli apud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. §. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. §. 11. Apostoli missi cum diplomate ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originem ducunt ex illo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Joannis 20.21.3.1.12. ibid. Apostoli munus ut ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differat, 3.2.8.777.778. none in lucrum cedit, sed ministerium trahit secum, 3.2.8.778. Apostoli cujusque singularis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.2.12. ib. singuli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.3.11.779. Apostolorum successores Episcopi; testantibus Patribus, 3.3.14. etc. 780.4.1.9.781. Eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulares, 3.4.2.781. sua cuique Provincia assignatur, ibid. 781. tanquam ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singuli, non ut ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 universi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jubentur, 3.4.5.781. per gradus evecti ad Apostolatum, 3 4.16. ib. ad Diaconatum quasi, primò. Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. ad Presbyteratum, 17.782. ad Episcopatum, ib. 16. ad Apostolatum, ib. 20. Per se, ut Episcopi Ecclesias, quas plantarunt, administrarunt, 4.2.1.793. Apostoli secundarii ejusdem jurisdictionis & nominis participes cum primariis, 4.3.1.794. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret, 4.3.24.796. Apostoli, qui, 4.13.11.808. Apostolorum aevum ad S. Joannis exitum protelandum, 4.17.2.810. Eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super Episcopos, 4.20.8.815. Apostoli Ignatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.21.6.817.  
Archiepiscopi, per provincias instituti Episcopi, 3.8.19.788.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrogatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.12.8.738. Gnosticis impacta ab Apostolis, ibid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.13.6.740.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus, 4.23.8.819.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui, 3.2.9.778.  
Argumentum ab Actis Ignatianis negativum nihil concludit contra Epistolas Ignatii, 2.10.2.755. Argumentis Blondelli contra Epistolas Ignatii respondetur, 2.8. etc. Argumenta probabilia ex reipsâ nihil valent contra testimonia, 2.23.6.763.  
Armachani versio Latina Epistolarum S. Ignatii Vossiano Graeco Exemplari respondet, 2.2.9.746.  
Asiae septem Ecclesiae, Metropoles, 4.5.16.798. Earum fata, ibid.  
Asia, quae & Anatolia, non unica Asiae civitas, S. Paulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur, 4.8.6.802. Ejus Metropolis, Ephesus, 4.8.8.802. per Asiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à S. Paulo insumpta, 4.8.13. ib.  
Astra, quo nobis propiora, eo lucidiora, 2.18.5.760.  
Authoritas Charitativa & Despotica, 3.2.11.778.  
Azanitae: illis Diaconi respondent, 4.26.4.821.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charitatis, Gnosticorum impurissimis doctrinis, factísque opponitur, 1.6.8.730.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid, 4.19.14.814.    


B.  
BAptismus, Ignatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.12.2.756.  
Baptista Discipulus Christi, ideóque Apostolis minor, 3.5.9.783.  
Barchochebas, sub Adriani imperio, Judaeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Christianos, 1.3.2.723.  
S. Barnabas Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Apostolatum electus, 3.5.25.784. & 4.1.1.793. Epistola ejus mysticis Gnosticorum Scripturae explicationibus opposita, 1.7.5.731. & 4.13.18.195.  
Barsabas è Septuaginta unus, 3 5.11.783.  
Basilides venena sua Simoni accepta refert, 1.3.10.724.  
Basilius de Virginitate Mariae Diabolum latente, 2.17.5.759.  
Bellum coelestium & terrestrium Fide & Charitate dissolvitur, 2.10.1.761.  
Blondelli Objectiones contra Ignatium, 2.11.1.756. ad Armachanum literae, 2.9.7.754. Blondello 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mutatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.5.26.784. Blondellus agnoscit discrimen inter Episcopos & Presbyteros ante Justini tempora, 4.17.2.810. agnoscit receptam à Tertulliano Episcopi, Presbyteri & Diaconi distinctionem, 4.22.16.818.  
Burgensis ex Judaismo ad fidem Christi conversus, 4.13.20.808. Egemon, i. e. Episcopus dictus, ibid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio apud Ignatium non abjudicat illi Epistolas, 2.9. Eorum combinatio Gnosticis ab Irenaeo imputata, 2.9.13.755.    


C.  
CAnon Apostolorum 33, illustratur, 3.7.10.786.  
Canonum vim de Episcopis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eludere conatur Blondellus, 3.7.9. ib.  
Carnem vestram, ut Templum Dei servare, 2.9.5.760.  
Caroli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hendersono de interpretandis Scripturis responsum: scilicet cum Scripturae sensus sit ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nullam sibi Primitivae Ecclesiae suffragio methodum idoneam magìs videri, 1.14.15.753.  
Cataphryges' mulieres ad praedicandum ordinari voluerunt, 4.27.15.823.  
Cathedrae honos Presbyteris concessus, quis, 3.8 7.787.  
Cathedra Episcopi non nisi in urbe, 3.8.16.788.  
Cathedra Doctori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 competit, 4.15.4.809.  
Censurae Ecclesiasticae sub titulo Mysterii Iniquitatis rejectae, vah, 1.1.4.721.  
Charitas refrigescens, 1.2.5.722.  
Charitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 S. Joan. 4.18. aut ea est quae inter verè Christianos reperitur, aut ipsius Dei erga nos, 1.6.4.730.  
Character, quid, 2.9.9.754.  
Chalcidii Philosophi testimonium de stellâ à Chaldaeis observatâ, 2.18.3.760. Illâ scil. descensum Dei venerabilis ad humanae servationis rerúmque mortalium gratiam praenuntiari, ibid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.3.5.740.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eleemosynae, 4.20.3.814.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.16.2.810.  
Chilias Civitatem denotat, 4.19.2.813.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid, 3.8.18.788. Ejus variae acceptiones, ibid.  
Chorepiscopi, qui? 3.8.12. ibid. Episcopi ex vi nominis, ibid. Canon Ancyranus de Chorepiscopis non stabilit Presbyterorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.8.1. etc. 787. Episcopalem ordinationem aliquando acceperunt, 3.8.25.789. Vicarii Episcoporum, ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.8.29.789. Non licuit illis Episcopum, Presbyterum aut Diaconum ordinare, 3.8.34.790. Licuit illis inferiores ordines constituere, ibid. de illis Ancyrani Canonis mens, 3.8.37. ibid. attestatur Antiochenus Canon 10. §. 38. ib. de iisdem & eorum autoritate S. Basil. 3.8.38, ibid. verè Episcopi, sed non Civitatum, 3.8.41. ib. Civitatis Episcopis subjacentes, ib. Episcopi quantum ad Ordinationem, non titulum, ib. sine titulo ordinati, suadente necessitate, ib. nihil illis licebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesente Episcopo aut Presbytero Civitatis, ibid. §. 42. Potestatum prius concreditarum exercitium illis interdicitur, ibid. Ne faciant Presbyteros aut Diaconos: sic Ancyranum Canonem legit M. S. Arabicus, 3.9.2.791.  
Christiani ad Pellam, 1.2.4.722.  
Christianae fidei potissima pars est Crucis gestatio, 1.3.3.723.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.12.2.737. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.16.1.758.  
Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.5.1.747. Christi mors, ut purgaret nos, 2.16.5.759. Christus propriè Episcopus, 3.1 5.775. in terris administravit officium in propriâ personâ, 3.1.6.776.  
Civitati cuique suus Pastor, 4.12.1.807.  
Claves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insignia, 4.16.4.810. Clavium potestas donatur à Christo, 3.3.1.778. per modum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Mat. 16.19. ib. §. 2. quibus terminis clauditur, ib. §. 3. denotat singularem autoritatem in domo Regiâ, ib. §. 4. Clavis domus Davidis primariò & independenter Christo attribuitur, ib. §. 5. Petro, ut singulari personae data, 3.3.8.779. & §. 2. Apostolis etiam singulis, §. 9 solenni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ritu, ib.  
Clementis Epistola 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.7.5.751. Locus, Presbyteros Episcopis adaequare visus Blondello, explicatur, 3.7.11.787.  
S. Clemens Romanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Pauli: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Petri, Apostolus nuncupatur, 4.3.22.795. & 5.1.2.824. à Petro ordinatus Romanus Episcopus, 4.4.5.797. Vir Apostolicus, Apostolorum comes, Apostolus, 5.1.2.824. Romae Episcopus singularis. §. 6. quo autem ordine diversae sententiae, ib. Epistola ejus ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter Corinthios sedandam missa, ib. §. 3. S. Petro Diaconus postea in Episcopatu succedebat, 5.1.10.825. Judaeis & Gentilibus Romae coalescentibus, simul omnes pascebat, 5.1.13. ib.  
Cleopham inter, & Alphaeum differentia, 4.3.3.194.  
Coetuum frequentium commoda, 2.20.1.761.  
Collecta Episcopis concredita, 4.20.3.814.  
Confirmatio baptizatorum Episcopis concredita, 4.15.3.809.  
Consecrandi Sacramenti potestas nemini, praeter Episcopum, canonicè competit, 3 7.6.786.  
Consignare pro Consecrare, 3.7.7.782.  
Consistorium Judaicum Con. Christiani icon. 1.13.6.740  
Corinthiorum Episcopus S. Dionysius, 4.5.15.798. ad Corinthios Epistola ad omnes Achaiae civitates pertinet, 4.10.17.805. Eorum seditio contra Episcopos Epistolae S. Clementis occasio, 5.3.3.828.  
Corinthum non S. Pauli tantùm, sed & S. Petri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse suadet Dionysius Corinthiorum Episcopus, 5.1.20.826. in parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ego Pauli, Ego Cephae, ib. inde toto orbe decretum, ut ad unum ubique in singulis Civitatib. Episcopum res tota deferretur, ib. Achaiae, i. e. Graeciae Metropolis, 5.2.3.827. ad Corinthios Epistolae ad omnes totius Achaiae Christianos missae, ib. §. 4. & 5. Corinthii & Achaia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. §. 8.  
Corpus Christi, Ecclesia, 2.16.4.759.  
Cretae Episcopus, S. Titus, 4.5.15.798. in Cretâ Civitates plus minus centum, 4.12.1.807.  
Crucis gestatio Christ. fidei pars potissima, 1.3.3.723.  
Cyprianus maluit praeceptis Christi obedire, quam martyrio coronari, 2.10.6.756.    


D.  
Damas' Magnesiorum Episcopus aetate junior fuit, 2.8.3.753.225.17 767. pro Defunctis orandi dogma sine ratione fundatum, 4.10.3.804.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.23.5.819.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid primariò significet? 4.23.1. ib. vox convivalis apud prophanos autores, ib. §. 5.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid? 4.23.8. ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, modestiam Episc. notat, non extraordinariam, qualis S. Pauli, missionem, 2.19.1. & 2 760  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.24.3.819. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.24.5.820. ex alienis, & ex suis, ib. §. 6.  
Diaconissaes, 4.27.15.823. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simpliciter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. Earum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4.27.18. ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designat eum, qui Gentilissimo favet, 4.25.7.821.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostoli apud Procopium, reddendum est, aliorum administratione aut liberalitate utentes: cum statim à S. Paulo adjiciatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.24.8.820.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walo Ministros reddit, solenniter ab omni aevo Diaconos dictos, 2.2.3 745. Diaconi clamantis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, formula unde desumpta? 2.6.3.748. Diaconis Evangelium annuntiandi, & baptizandi potestas competit, 3 4.16.781. Diaconorum officium non restring●batur ad mensarum administrationem, 3 6.2.785. Diaconi distribuebant panem & poculum benedictum apud S. Justinum, 4.15.7.811. Eorum emblemata, septem lampades ignis, 4. 20.10.8●5 Diaconi in V Test. 4.23.2 818. in Novo, ib. Diaconi apud prophanos, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispensant, 4.23.6.819. secundùm hunc ritum intelligendum est illud Christi, S. Luc. 12.17. de Domino famulos suos convivio excipiente, §. 8. ib Diaconi septem in Ecclesiâ Hierosol. numero ipso ad septem Eunuchos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sth. 1.10. forte an respiciunt, 4.24 1.819. Eorum officium, ib. ex sensu V. & N. Test. 4 25.1. & 2. 8●0. Diaconus refertur ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.25.5.298. Diaconus sacri Codicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.26.1.821. Eorum à Judaeis origo petenda, 4.26.2. ib. Diaconus tatùm unus, aut plures Episcopis adjuncti, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4 26.8. ib. Diaconi soli Episcopis initio adjuncti, 5.4.3.829. non aetate sed merito electi, 5.5.16.531.  
Diaboli quorundam nescientia, 2.17.1.759.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid? 2.14.6.758.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differt à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.6.7.785.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui? 4.13.13.808. Episcopi, 4.15.1.809 ut à Prophetis distinguuntur, 4.15.4. ib. Cathedra illis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 competit, ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differt ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.6.7.785. primariò Episcopo, nec alteri cuivis competebat, nisi cui ab Episcopo mandatum, 4.15.3.809.  
Dilectio animatrix confessionis, 1.3.14.725.  
Dilectio Christi apud S. Paulum, 1 Cor. 16.22. non de interno amore explicari debet, cum interni affectus, utcunque vitiosi, sub censuram, seu Anathema Ecclesiasticum non cadant, 1.6.7.730.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradistinguuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive Provinciae, 4.5.3.797.  
Dionysius Corinthiorum Episcopus, circa annum Christi 175.4.5.15.798. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid.  
Dionysius Areopagita primus Atheniensis Episcopus, 4.17.10.811.  
Discipulorum Prophetarum officium, 3.5.6.782.  
Dispositio Dominica quid Hieronymo in hac quaestione? 2.29.18.124.  
Doctores & pastors idem, 3.6.8.785.  
Doctores in Scholis, S. P. longè recentiores. 4.15 5.809  
Doctrinae unitas ad pacem necessaria, 4.15.3. ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Ignatio vapulant, 2.11.4.756.  
Dominicus dies Sabbato praeferendus, 2.4.2.747. Ejus observandae traditio, ibid.  
Dominicum celebrare te credis, qui in Dominicum sine sacrificio venis? S. Cyprian, 2.6.8.749. tam de loco, quam de die dictum.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quam antiqui Patres nuncupant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde sumpta? 2.6.3.748.  
Dositheus Samaritanus se Christum esse suis persuasit, 1.2.3.722.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.12.5. & 6.738.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephanus, i. e. miraculorum dono praeditus, 3.5.13.783.  
Duplex honour apud Apostolum ad Tim. quomodo intelligendus? 4 19.14.814.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foeda libidinum colluvies, 2.16.3.759. illi opposita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid.    


E.  
EBionitae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Christo dogmatizabant, 1.12.17.739.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.13.4.757.  
Ecclesiae constitutio quid Hieronymo in hac quaestione? 2.29.18.773.  
Ecclesiae regimen in personâ Chr. fundatum, 3.1.2.775.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plurali in S. Scripturâ & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in singulari: discriminis ratio, 4.5.2. & 3.797. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 5.3· ib.  
Ecclesiarum dependentia à Metropoli ab Apostolis instituta, 4.5.9.798. Ecclesiae status 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Epiphanium, 4.11.2.806.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vox ex summâ Apostolicae mentis humilitate efficta, 2.3.5.746.  
Electio ad Presbyteros pertinere potest; atque hanc solam Presbyteris astruit S. Hieron. 3.10.9.792.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in passivo sensu, 1.9.21.335.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad vindicandum mortuorum corpora à putrefactione, 2.16.4.759.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Professio Gnostica, non esse palam confitendum Christum, nec pro eo subeundum Martyrium, 1.3.12.724.  
Epaphroditus Philippensium Apostolus, i. e. Episcopus, Theodoreto, 4.3.21.795.  
Ephesi. 27. Episcopi ante Conc. Chalcedonen. 4.4.4.797. Asiae Metropolis, 4.8.8.802.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.5.10.798. & 4.10.3.804.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum quarto casu significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adversùs, 1.9.11.733.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid, 4.24.5.820.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud S. Clementem, quid, 5.7.8.833.  
Episcopalis dignitas nullo, praeter Aerium, autore rejecta, 1.12.23.739. Ejus semina sub Apostolorum aevo sata, 1.14.1.741. Episcopalis Ordinatio sine titulo, 3.8.28.789. Ep. dignitatis characteres, 4.20.10.815.  
Episcopatus Gnosticis nihil debuit, 1.12.5.738 Episcopatus desiderium omne (sive per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significatum) non est malum, 1.3.9.740. Episcopatus, si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesiâ fuerit sub temporib. Ignatii, Apostolicus certè & antiquus satis, 2.8.8.753. Rem esse antiquissimam agnoscit Walo, 1.4.10.742. Circa initium aut medium secundi saeculi, Anno Christi 135. Anno à S. Joannis dormitione 35.1.14.18.743.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat in N. Test. & dominium, sed charitativum, 4.7.12.801.  
Episcopis honos custoditus, Gnosticorum gangraenae minuendae optimum remedium, 1.12.13.738. Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.13.7. ib. Episcopus in medio sedet, 1.13.8739 Episcopi & Presbyt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti, 2.5.1.723 Christi in coelis regnantis vicem in Ecclesiâ gerunt, 2.5.1.748. Episcoporum necessitas triplex, apud Ignatium, 2.21.763. 1. Unitatis conservatio, §. 3. 2. Disceptationum praeventio, §. 4. 3. Gnosticorum venena, §. 5 Eorum superioritas ex Hieronymi testimoniis comprobata, 2.28.1.771. inter Traditiones Apostolicas ab eo numerata, ib. & 2.29.1. ib. Apostolorum successores, 3.3.14. etc. 780. Principes Ecclesiae Hieronymo in Psal. 45. Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatio, 3.4.6.781. Illis totius Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in clavibus promissis, & datis concredebatur, 3.4.18.782. Illis solis potestas in Ecclesiâ ab Apostolis communicata, 3.5.1. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conc. Chal. 3.5.23.784. Episcopus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostolorum Can. 41.3.7.1.786. Curator indigentium, 3.7.8. ib. Magnus Ecclesiae Oeconomus, Apost. Can. 41 3.7 1. ib. Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.8.14.788. Episcoporum Cathedrae extra necessitatem non sunt multiplicandae, 3 8.23. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid, 3.8.25. & 26.789. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theod. 4.3.24.796. Episcoporum ordo ad originem recensus in Joannem (Apostolum) stabit autorem, Tertul. 4.4.5.797. Episcopi & Presbyteri vocum promiscuus usus▪ 4.6.2.799 non adjuvat Presbyteranos, 4.6.5. & 8.801. singulares urbium praefecti, Apostolorum tempore, 4.6.5 800. Episcopi vocabulo soli singulares Episcopi in N. Test. intelliguntur, 4.6.10. ib. Episcopi vox in V. Test. variè usurpatur, 4.7.1. ib. apud prophanos autores, ib. 2. Episcopi titulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constanter apud Hellenistas Interpretes in V. Test. indigitatur, 4.7 10.801. Episcopi vocis usus in N. Test. 4 8.1. ib. Episcopi quandoque plures in eâdem civitate, 4.10.9.805. nunquam sine Diacono, 4.10.18 806. per Episcopos & Diaconos administrata omnia, nascente Ecclesiâ 4.11.2. ib. Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.12.1.807. Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.12.2. ib. quandoque à Cathedris distenti▪ 4.13.14.808. pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.14.3. & 4.809. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.15.1. ib. Episcopis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primario competit, nec aliis, nisi quibus ab Ep. mandatum▪ 4.15 3. ib. illis concredita Doctrinae & Unitatis cura, & Confirmatio, ib. Episcopus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 4.16.4 810. Episcopos inter & Presbyteros discrimen ante Justini tempora agnoscunt Walo & Blondellus, 4.17.2. ib. de Episcoporum primâ institutione sine secundariis Presbyteris, Epiphanii testimonium, 4.19.4.813. Episc. Collecta concredita, 4.20.3.814. Infirmorum visitatio & pauperum cura ad illos pertinet, 4.21.6.816. de Episcopis locus illustris S. Clementis, 5.7.8.833. Episcoporum constitutio non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed S. Sancti revelationi imputatur, 5.5.12.830  
Episcoporum Asiae rogatu S. Joan. Evan. scripsit, 4.8.2.801  
Episcopi in Egypto plures praeter Alexandrinum Patriarcham, 3.10.3.792.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.9.2.732. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.7.1.731  
Erastus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 5.3.5.828.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid, 2.21.3.762.  
Evangelistae Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.6.1.785 è 70. Discipulis allecti, ib. Eorum munus, 3.62. ib. Diaconi illis exaequati, 3.6.3. ib. Eorum munus non extendebatur ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.6.6. ib. Qui? 4.13.12.808. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid? Non credentibus fidem annuntiare, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.6.9.785.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut differat à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.6.7. ib.  
Euodius Petro in Ecclesiâ Judaeorum Antiochiae successit, 5.1.18.826.  
Eutychius Author non adeò venerandus, Analista Alexandrinus, Originúmque scriptor, 3.10.1.792. Patriarchas Alexandrinos cum ordinatione manuum 12. Presbyterorum factos ex S. Marci jussu affirmat, ibid. Fides nulla illi adhibenda, ib. aperta ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib.    


F.  
FErmentum putre in ore Th. non bene olet, 2.3.5.746  
Fides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.12.2 756.  
Flamma Hebraeis, lingua ignis, 3.3.10.779.    


G.  
GAlilaea Gentium, Gentium via, 3.5.33 784.  
Gazophylacium, Thesaurus seu Corban, apud Cyprianum, reponendis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.6.10.749.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid, 1.2.2.722.  
Genevensis, sive Videliana, fornax Hieraticis non favet, 2.2.7.745.  
Gentibus Evangelium annuntiandum immediatè ante cladem Hierosolymitanam, 1.8.1.732.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super singulos, 3.3.10.779.  
Gnostici ante excidium Hierosolymitanum, 1.3.1.723. etc. Gnosticorum historia à S. Paulo sub titulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à Christo per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designatur, 1.3.1. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.3.2. ib. Gnosticorum illecebra duplex, quâ libidinibus, quâ incolumitati consulebatur, 1.3.4.724. Carnales & timidi, ib. Apoc. 21.8. designati, ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud S. Clementem opponuntur, 1.3.5. ib. Eorum argumenta contra Martyrium, 1.3.13.725. Inimicorum crucis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innuuntur, 1.3.26.726. Christianorum infestissimi hosts, 1.4.1. ib. Eorum schisma, 1.4.2.728 Gnostici tantùm aequivocè dicti, 1.4.2. ib. illis n. applicandum illud S. Joannis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ideóque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellantur, 1.4.2. ib. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.4 3. ib. Illis etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 objicitur, 1.4.4.729. E Simonis familiâ orti per Menandrum & Carpocratem, 1.5.1. ib. Pseudoprophetae, Pseudodoctores, Pseud-apostoli, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invehentes, ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putantes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulo insigniti. Illis etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 objicitur, 1.5.2. ib. Illis opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui novit jejunii aenigmata, dierum scil. quartae & sextae, 1.5.2. ibid. ad eorum castra defecerunt Christiani plurimi, per specio sum fidei nomen illecti, 1.5.4. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Scripturae S. mysticè interpretandae facultatem sibi arrogabant, 1.7 4 731. Eorum simulatio, donec Apostoli solennem nuncium Judaeis remisissent. Canes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.8.3.732. in ordinem redigere Apostolos volunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.12.12.738. instantis exitii Judaici prodromi, 1.8.14.739. multa in usus suos deprompserunt à Paganis & Judaeis, ibid. Eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid. Simoni Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deferunt. Christóque autoritatem abrogant, ib. §. 19 Simonem Spiritum S. à Deo promissum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venditant, ib. Eorum haereseôs tria capita, 2.19.5.761.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostoli Pauli, quid? 2.29.19.773.  
Gortyna Cretae Metropolis, 4.5.15.798.    


H.  
HAeresiarchae ab Apost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti, 1.4 6.729.  
Haereticae segetis universae semina in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haeresi jacta sunt, 1.3.10.724.  
Haereticis solenne est contrasentientes condemnàre, 1.4.6.729.  
Hebraeis desunt comparationum gradus, 4.19.2.812.  
Hegesippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 5.1.4 824. Testimonium ejus de Episc. Romanorum serie, ibid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vocis usus in V. Test. 4.13.2.807. in N. ib. §. 5. Dominium summum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat, ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter, 808. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quare? ib. §. 16. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magistratus Civiles dicti: Ecclesiastici, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 5.3.5.828.  
Helena Simonis, primi & supremi Dei, vah! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, colitur, & adoratur, 1.9.11.734.  
Helk●saitarum haeresis, Fidem persecutionis tempore abjurari posse sine peccato, modò quis corde eam retinuerit, 1.3.11.724.  
Hellenistae dicti Graecè loquentes Judaei, 5.1.23.826.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, visitationis scil. eâdem clade Judaeos & Gnosticos aequatura, 1.7.1.731.  
Hermes & Pastor ejus quid de iis sentiat Blondellus? 5.9 835. Pastor ejus Waloni & Blond. laudatur, 2.7.7.752  
Hetaeriae vetabantur edicto Plinii, 1.3.28.726.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopos significant, 4.18.3.811.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.27.11.822.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non de sanctitate quavis, sed de separatione ad officia, aut sacros usus, exponendus. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguitur ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: hic quivis de plebe, ille ordinibus sacris initiatus, 4.27.11. ib.  
Hieronymi Testimonium de Ignatio, 2.17.3.759. de virginitate Mariae Diabolum latente, ib. Ejus Testimonia de primitiuâ Episc. & Presbyt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Blond. ovante congesta, 2.27. §. 2.3. etc. 269. Natus An. Ch. 342. denatus ante 429. ib. §. 8.771. Testimonia 15. ab illo producta pro superioritate Episcop. 2.29.1 ib. commoda interpretatio dictorum ejus de Episcop. & Presbyt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. §. 17.772. Diaconorum fastum calcat, ib. §. 30.774. nunquam à nostris partibus in hac caussâ discessit, quin pariter à seipso abit, ib. Testimonia ejus de Episcoporum Romanorum serie, 5.1.5.825  
Hierosolymae obsidio per Gratum, 1.2.4.722. Hierosol. exercitibus obsessa explicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.2.5. ib. Ejus cladis praeludia quinque ib.  
Hierosolymitani Episc. 15. ad Adrianeum excidium, divisim alii in Judaeor. alii in Gentilium Ecclesiâ (i. e. in Cathedrâ non unâ, sed geminâ) praesederunt, 5.1.24.827  
Historiae soli fides debetur de rebus gestis, 3.5.16.783.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apocal. 2.24. sensus, 4.4.3.796.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eodem sensu, quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non rarò usurpat. 1.9.2.732  
Hyperbolae in S. Scriptures, 2.18.6.760.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non interdicitur à Christo, sed fastus in Ecclesiâ, 3.2.13.778.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.16.2.810.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.26.6.820.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid? Heb. 10.33.1.7.1.731.    


I.  
S. Jacobi gladio percussi (pari modo quo Ephraim & Manasses demortui Josephi) vicem supplent Paulus & Barnabas, 4.1.1.793.  
Jacobus frater Domini non unus è 12. Apostolis, 4 3.2.794. Justus dictus, ib. §. 4. Hierosolymitanus Episc. 2 2.3.745. in Ecclesiâ suâ ipsi Petro & Joanni praeponitur, ib. §. 12.195. Author Epistolae Cath. sub Jacobi nomine, 4.21.2.816. Neronis 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suâ donatus, ib. §. 4. ib ad Hierosol. Episcopatum promotus, ut Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 5.5.13.830.  
Identitas tantùm nominalis Episcopi & Presbyteri ab Hieronymo asserta, 2.29.27.773.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 11.21. quid? 1.14.6.741. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid S. Ignatio? 2.13.4.757. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Ecclesiâ dictum, quid? 4 11.2.806. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 1 25▪ non ad Judam defunctum, sed ad successorem superstitem pertinet, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Provincia intelligenda, 3 4.3 781▪  
Ignatius, Ejus de Gnosticis Testim. 1.10.7.736. magnificè de Episc. loquitur, & quare, 1.12.13.738. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem, at nunquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. Episc. inprimis favet, 2.1.2.744. Episcopus Antiochenus, Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. Walo & Blond. illi infensiores, ib. pientissimo athletae animus martyrii desiderio flagrabat, 2.3.3.746. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. §. 4. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus, à Trajano Cacodaemon, ib. §. 7.747. Episc. Syriae, cujus Metropolis Antiochia, 2.7.14.752. illo sublato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriâ, 2.13 2.757. falli potuit, 2.17.2.759. Epistola ejus ad Romanos nihil habet de Episc. 2.21.7.762. Epistolis ejus Patres fidem habuerunt, 2.23.1.763. Ejus Epistolae in eâdem semper classe cum Clementis & Polycarpi, 2.24.1.764. de ejus Epistolis Testimonia, ib. §. 4. ib. Testimonia de Episc. Presbyt. & Diaconis, 2.25 per tot. 766. Doctrinae ejus de Episc. Presb. & Diac. capita sex. 2 26. per tot. 769. Christum vidisse affirmatur ab Hieronymo, 2.27.8.770. Apostolus vocatur à Chrys. 4.3.23.796. S. Paulo in Ecclesiâ Gentium successit Antiochiae, 5.1.18.825.  
Incisionem arborum in aliam speciem prohibitam Judaeis affirmat Maimonides, ut elongemur à causis Idololatriae & fornicationis, 1.7.5.731.  
Innovationum omnium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysterium Iniquitatis à Presbyteranis arreptum, 1.1.4.721.  
Interpolatio & suppositio differunt, 2.2.5.745.  
S. Joannis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de secundo Christi adventu contra Judaeos intelligendum, 1.2.2.722. Ephesi diem obiit, 1.6.4.730. & 5.1.19.826. in Asiâ Episcopus, 3.4.15.781. Evangelium scripsit rogatu Episcoporum Asiae, 4.8.2.801. Ephesi subsistens universam Asiam gubernabat usque ad Trajani imperium, 4.8.10.802. Joannes (seu Apostolus, seu Ephesinae Ecclesiae Episcopus) 2. & 3. Epistolae Author sub nomine Joannis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.20.17.816. Joannes, si quis Apostolorum, Presbyteros secundarios in Asiâ constituit, 4.21.4. ib. à Joanne juvenis commissus fidei Episcopi, 4 27.15.818. ad vicinas gentium regiones rogatus venit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 5.4.7.829. creditut esse ille innominatus cum Andreâ. S. Joannis, 1.36.5.5.21.831.  
Irenaeus puer Polycarpum senem vidit, 2.24.11.765. & 4.4.5.797. Lugdunensis Episcopus, 4.22.12.818. Pothini successor Lugduni, 5.12.2.838.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quatuor modi, 4.6.3.799.  
Judaeae primò, ex decreto Dei, Christi fides annuntianda, 3.5.33.784. Judaeae Episcopi, Presbyteri dicti, Act. 11.30.4.20.2.814.  
Judaeorum rabbiss in Christianos, 1.2.5.722. persecutionum in Christianos fontes, 1.3.2.723. & ex Tertull.  
Judaei vocant Christianorum Episcopos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.19.2.812. Judaeor. Episc. 15 ad Adrian. obsidionem; omnes Hebraei, 5.1.22.826. Eorum nomina, ibid.  
Justini Martyris aevo nondum Presbyt. ubique constituti, 4.17.5.811. floruit an. Chr. 135. aut circiter, ib. §. 2.  
Juvenis à S. Joanne Episc. fidei commissus, 4.22.15.818    


K.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.26.9.821.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.26.9. ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad usum pauperum reservatae, 2.6.10.749.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Ignatius, non respectu Dei, sed Tyranni, 2.20.2.761.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.23.8.819. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.20.19.816.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumptus de Ecclesiasticis Electionibus usurpatur, 4.27.9.822. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiasticum album, aut matriculam denotat. ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid? de Episcoporum & Diaconorum Ordinationibus usurpatum, 4.27.9. ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.2.9.778. & 4.23.8.819.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, legis Mosaicae observatio nondum à Christianis in universum abdicata, 1.9.16.734.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut Mosaicorum rituum observatio, 1.9.18. ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid, 5.5.17.831.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum Eccles. pro Ordinare, 4.27.14.822.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commune Asiae Conc. 4.8.8.802.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observandae traditio, 2.4.1.747. annua & hebdomadaria, ibid. cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sabatum aliquando observ. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis non prohibita. 3.2.10.778.    


L.  
LAicorum & Clericorum distinctio inde oritur, quòd illi in Ecclesiam per Baptis. high per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumuntur: illi ad modum Gregis, high Pastorum, 2.6.21.750. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Rom. disertis verbis meminit, quod & Blondellus adversùs Walonem observandum censuit, 2.6.23.751. Laici Presbyteri nulli sunt S. Paulo, 1 Tim. 4.4.19.17.814.  
Laodicenus tepor, 1.6.3 730.  
Laodicenus Canon 57 Ancyranum sanat explicátque de potestate Presbyterorum, 3.9.9.792.  
Latinae voces apud S. Ignatium in Graecas versae, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. illi saeculo familiares, 2.3.8.747. plurimae etiam in S. literis, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. §. 9 ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.6.6.748.  
De Laurentiano Ignatii Codice quid sentiendum, 2.15.1. etc. 758. Emendatus, 2.19.5.760.  
Legationes Ecclesiarum non rarae, 2.13.1.757.  
S. Linus S. Paulo adjunctus Diaconus, postea in Episcopatu successit, 5.1.10.825. Lino Anacletus vel Cletus, 5.1.13. ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omni Dominico faciendae, 2.6.5.748. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.20.3.814.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Valentini idioma, 2.9.1.753.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Patris scil. Christus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.9.2. ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differt à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.6.7.785.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Doctoris munus, 4.15.3.809.  
S. Lucas inter Apostolos reponitur, 4.3.17.795.    


M.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manere S. Joannis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de secundo Christi adventu (contra Judaeos scil.) intelligendum, 1.2.2.722.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.13.9.808.  
Marci haeretici sectatores Apostolis se praeferebant, 1.12.14.738. & 4.3.26.796.  
Marci duo: Marcus Joannes; & Marcus, filius ipsius à Petro dictus, Evangelii à Petro praedicati scriptor, Alexandria Episcopus, Apostolus ab Eusebio vocatur, 4 3.19▪ 795. S. Petri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.22.11.818. S. Marcus Neronis 8 mortuus, 2.29.27.773.  
Martion ob stuprum virgini illatum Ecclesiâ pulsus est ab Episcopo parent, 5 11.2.837. ob praecedentiam & ingressum Ecclesiae negatum ad Cerdonis haeresin confugit, 5.11.5. ib.  
Marcus, primus è Gentibus Hierosolymitanus Episcopus, 5.1.22.286.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Ignat. 2.17.1.759.  
Martyrs dici non debent, qui sese offerunt, 2.10.5.755.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, literae humaniores, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.23.5.819.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 12 Apostolis manifestè opponuntur apud Eusebium, Eccl. Hist. l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 4 3.2.194.  
S. Mathias è 70 unus, 3.5.11.783. Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Apostolatum electus, 3.5.23.784.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui? 3.2.9.778.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.13.5.807.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epistolâ S. Barnabae add Gnosticos pertinet, 1.3.7.724.  
Melchizedechis oblatio, 2.6.10.749.  
Mensam per Altar, tanquam per notius, explicat Cyprianus, 2.6.2.748.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.2.6.777.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Apostoli, contra omnium exemplarium fidem, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutandum censuit Rivetus, 2 8.9.753.  
Metropoles, quae? 4.5.2.797. ex Judaeorum exemplari transcriptae, 4.5.5.798. & §. 8. ib. fundatae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.5.18.799. Caeteri Episcopi nè quid grande faciant absque Metropolitâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antioch. Can. 9.4.5.19. ibid. Metropoliticarum Ecclesiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assertio manavit ab Apostolis, & ad unitatem conservandam non parum confert, 4.5.20. ib. Metropolitica dignitas mobilis, 4.10.13.805.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid? apud Ignatium, 2.6.23.750.  
Missae Canon in relatione ad dona & oblationes populi institutus est, 2.6 9.749.  
Missio à Patre, 3.1.5.775.  
Missio duplex, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulgaris & solennis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ad finem duratura, 3.5.20.783.  
Monarchiam Dei oppugnare, est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paganorum propugnare, 1.12.13.738.  
Montani Prophetissae, 4.27.15.823.  
Mulieres ad praedicandum ordinarunt Cataphryges', 4.27.15. ib.  
Mysterium Iniquitatis à Presbyteranis arreptum, 1.1.1.721. revelatum, 1.12.3.737.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae administratio sub titulo Mysterii Iniquitatis, vah! rejecta, 1.1.4.721.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in N. T. rem quovis modo obtectam significat, 1.9.22.735. in meliorem plerunque sensum, quandoque in pejorem, ibid.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatione Gnostici indigitantur, Apocal. 17.5.1.9.23. ib.    


N.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Matthaeus, S. Lucas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat, 1.3.2.723.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quomodo Episcopatus dicendus? 2.8.2.752. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. §. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non reddendus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed pertinens ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.8.5.6.753.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Juniores omnes vocati, comparati cum Presbyteris, 4.20.17.816.  
Nicolaus Proselytus non fuit Apostolus, 3.5.28.784.    


O.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puriores Christiani, 1.4.5.729.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopus, 4.16.4.810. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostoli, ib. Ejus insignia, Claves, ib. Unus tantùm in eâdem familiâ, ib. Ejus munus, 4.23.8.819.  
Onesimus Ephesiorum Episcopus, 2.25.9.767.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid? 3.2.9.778.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Joanni dicta excidium Hierosol. sub Tito & Vespas. Imp. insinuat. 1.12.2.737.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unde dicta? 4.25.3.820.    


P.  
PAganorum multiplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.12.13.738.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid? 3.2.2. & 3.777.  
Papias S. Joannis Auditor, 4.22.10.721.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 6.1. quid? 4.26.5.821.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.8.12.788. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.8.13. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra distinguuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive Provinciae, 4.5.3.797. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corinthi, quid? 5.2.2.827.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 S. Pet. 2.19.29. Ut fidenter Christum confiteamur, (sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat, Heb. 10.35.) in die judicii; i. e. cum pro tribunali à Judaeis sistamur, etc. 1.6.4.730.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid? 1 Tim. 3.13.4.26.9.821.  
pastors & Doctores, iidem 3.6.8.785. pastors Episcopi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.14.3. & 4.809.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christus, 3.2.4.777. S. Paulus speciali Spiritus praeceptione Apost. allectus, 4.1.1.793  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.8.25.789. & §. 30.31.790.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Episcopum pertinet, 3.8.14.788.  
Persecutionum temporibus Idolothyta gustare, fidémque abjurare Gnosticorum dogma, 1.3.9.724.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lapis, in Masculino, Homero, 3.3.11.779.  
Pharisai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.13.6.740.  
Philippi, prius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.10.13.805.  
Philippus omnium primus Christi Discipulus, 5.5.21.531  
Philippensium Presbyteri, Episcopi, 4.10.2.804. Non unius tantùm Civitatis nomen, sed integrae Provinciae, 4.10.11.805. Metropolis, ubi multi Episcopi, nulli adhuc Presbyteri, ib. Macedoniae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. §. 16. ib.  
Philo Judaeus, Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.10.4.792.  
Phoebe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4 24.6.820.  
Phoenicis historia apud S. Clem. 2.24.2.764.  
Phrases barbarae in S. Scriptures, 2.3.9.747.  
Phylarcharum dignitas, 3.2.5.777.  
Pii PP. de Episcopatu Testimonia nihil Blondello prosunt, 5.10.1.836.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Ecclesiâ dictum, quid? 4.11.2.806.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voce non nummorum amor, sed masculae veneris usus in plurimis Apostolorum locis notatur, 1.3.6.724.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.2.5.722.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Scripturam significat, non extraordinariam missionem, aut particularem revelationem, 2.19.4.760. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostoli eos, quos ordinabant, 5.4.5 829. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ad constitutionem graduum, sed ad dijudicationem personarum pertinebat, 5.6.3.382.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad tempus Presbyteri jubentur, non tamen Ordinare permittuntur, 2.7.10.752.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Christo, Petro, Episc. Asiaticis, 4.14.2.809.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de totâ Asiâ, 4.8.2.801.  
Polybius Trallensium Episcopus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (potius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.25.31.768.  
Polycarpi de Gnosticis Testimonium, 1.10.10.737. Presbyteris & Diaconis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjici jubet, 2.14.5.758. Ejus Epistolam amplectuntur Walo & Blondellus, 2.24.1.764. Ignatii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid. Ecclesiae Smyrnensis Episcopus & Martyr, ib. illum senem Irenaeus puer vidit, 4.4.5.797. affirmatio ejus, ad Philippenses inscriptas fuisse Epistolas, in plurali, quomodo vera? 4.10.17.805. Illi, Presbyteri sunt Episcopi, 4.22.3.817. Epistola ejus scripta post Ignatianas', ib. §. 7. ib. Anno Chr. 167. gladio confossus est, 5.12.2.838.  
Polycrates, 8 Ephesi Episcopus, 4.4.4.797.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae? 1.2.5.722.  
Potestas in terris, 3.1.5.775. Apostolis, dein Episcopis universae Ecclesiae competit, 3.3.5. & 6. 7●9. Potestas clavium Petro, ut singulari personae, data, 3.3.8. ib. Apostolis etiam singulis, §. 9 & 12. solenni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ritu, ibid.  
Pothinus Anno Christi 167. Junii 2 Christum Lugduni confessus animam efflavit, 5.12.2.838.  
Praesidens apud Tertullian. idem cum Episcopo, 3.7.5.786.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Ecclesiasticis intelligendi, 4.24. §. 1.5.7.822.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.13.7.740. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 4.14. explicatur, 4.20.12.815. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. 14. ib. Presbyterium Ecclesiae Apostoli vocantur ab Ignatio, 4.21.6.816.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 4.27.10.822. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. §. 13. ib.  
Presbyteranis contra Episcoporum potestatem faventes objectiones, 3.5.3.782.  
Presbyteris Sacramenti conficiendi potestas data, 3.4.17.782. Presbyteri primi & secundarii, 3.7.1.786. Presbyteri secundarii nihil sine Episcopo faciendi potestatem habent: testantibus Conciliis & Patribus, 3.7. per tot. ib. Eorum adaequationem cum Episcopis nec Canon Apostol. 33. nec Clementis Testimonia, â Blondello producta favent, 3.7.10. ibid. Presbyteri & Episcopi vocum usus promiscuus, 4.6.5.777. non adjuvat Presbyteranos. Presbyteri vocabulo soli singulares Episcopi in N. T. intelliguntur, 4.6.10.800. Presbyteri Philippensium, Episcopi, 4.10.2.804. Presbyteri vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titulus singularibus Ecclesiarum Episcopis saeculo Apostolico competiit, ib. Presbyteri in primis Ecclesiis quandoque nulli, & quare? ib. §. 18.805. Presbyteri partiarii, 4.11.4.806. Presbyteris secundariis docendi munus quomodo incumbit? non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed literis Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munitis, licentiatis, 4.15.6.809. Nondum ubique constituti Justini Martyris aevo, 4.17.5.811. Presbyteros inter & Episcopos discrimen ante Justini tempora agnoscunt Walo & Blondellus, ib. §. 2.810. apud Hebraeos, Graecos, & alias gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aequè ac aetatem denotat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4.19.1.812. Presbyteri ad formam Consistorii Judaici in partem officii, onerísque suffecti, ib. S. 5.813. Presbyteri secundarii nulli tempore Apostolorum, si unicus excipiatur Joannes, ibid. de Presbyterorum secundariorum mentione in N. T. sententia Epiphanii & Chrysostomi, ib. §. 8.9.10.814. Presbyteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopi, 4.20.4.815. Presbyteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differunt, ib. §. 8. ib. Presbyteri 24. Apocal. 4. Cathedris infidentes, Concilii Hierosol. imago, ib. §. 10. ib. Presbyteri Ecclesiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopi Judaeorum conversorum, ib. §. 17.816. Presbyteri Ecclesiae apud S. Jacobum, 5.14. qui? ad secundarios forsan pertinent, 4.21.2. ibid. Presbyteri mediorumi, inferiores Episcopis, Diaconis superiores in quibusdam Ecclesiis constituti, ibid. §. 3. ibid. Ignatio officii sui dignitatem Presbyteri debent, ibid. Secundarii à S. Joanne, si quo Apostolorum, constituti, ibid. §. 4. Presbyteri Polycarpo sunt Episcopi, 4.22.3.817. Vox primo saeculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, § 8. ib. Presbyteri vox quandoque de primo, quandoque de secundo Ecclesiae gradu antiquitus (at nunquam in Scriptures) usurpatur, 4.22.17.818. Presbyteri mediorumi, scribente S. Paulo, instituti nulli, 4.26.10.821. Presbyteri quo sensu apud S. Clementem? 5.42.829. Presbyteri nulli, strictâ nuncupatione, S. Clementi, 5.5.9.530. Presbyteri apud S. Clementem, Episcopi Achaiae, 5.8.1.834. Presbyterorum apud Alexandriam, absent Episcopo, consecrandi potestas, 3.7.6.786.  
Primatus Timothei & Titi super Episcopos, 4.19.12.814.  
Primogenitorum privilegia, 4.19.14. ib.  
Prodici haeresis, non esse palam confitendum Christum, nec pro eo subeundum Martyrium, 1.3.12.724.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Just. Mart. pro Episcopo, 3.7.5.786. & 4.17.1.810. Latinis, Antistes, ibid. 6.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praescripti, i. e. praedicente Christo & Apostolis, designati, 1.3.21.725.  
Prophetae, qui? 4.13.7.807. & §. 8. & 13. specialis in Ecclesiâ muneris nomen, ib. §. 10.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentis hyperbole, se ad patiendum quidlibet pro Christo paratum esse significans, 2.10.4.755.  
Proselytorum duo genera; 1 Foederis & 2 Portae, 3.5.29.784. Foederis, iidem cum Judaeis. Aliis sola filiorum Noae praecepta observanda, ib. Proselytis Foederis Christus miracula ac verbum suum impertiit, aequè ac Judaeis; atque ipsorum ministerio usus est, 3.5.32. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib. §. 33. ib. Regnum Proselytorum, ib. §. 31.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sedem figere, 4.9.4.803.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.2.6.748. & 10.749. ad instituendam fidelibus mensam, ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 licita, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 culpanda, 1.13.3.740. & §. 5. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judae & Josephi, 3.2.5.777.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sacris & Civilibus, 1.13.6.740.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privilegium, 4.10.16.805.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid, apud S. Clementem? 5.5.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dictum S. Polycarpi, 1.7.4.731.  
Pseudochristi singuli se liberatores Patriae futuros spondent, & Messiae titulum sibi vendicant, 1.2.3.722.  
Pseudoprophetarum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tres classes, 1.2.3.722. prima immediatè post Christi ascensionem, 1.2.3.722. tertia post obsessam Hierosol. prodibat, ib. §. 4. media 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1.2.5. ib. Pseudoprophetae & Antichristi iidem, 1.10.11.737.    


R.  
REgium jus, 3.2.9.778.  
In Resurrectione gaudium spirituale, 2.14.4.757  
Romae Gentiles & Judaei, Gentilium S. Paulus, Judaeorum S. Petrus, Apostolus, 5.1.10.825.  
Romana Ecclesia fundata à S. Petro & Paulo, 5.1.7. ib. Episcoporum Rom. series ad Irenaei tempora, 5.1.3.824.  
Romana lingua cum imperio se per Judaeam diffudit, 2.3.9.747.    


S.  
Sabbatum in Primitiuâ Ecclesiâ, 2.4.2.747.  
Sacerdotes, Episcopi, 4.18.1.811. Presbyteris opponuntur, ib. §. 5.812.  
Sacrarium (Secretarium) reponendis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.6.10.749.  
Sacrificia non repudiata, sed species immutata, 2.6.7.748.  
Salmasii confessio de Hieronymo, 2.29.16.772.  
Sanctuarium inter Judaeos sacerdotibus solis accessum praebuit; sic in sanctuario seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christiano Episcopus & Presbyteri, Diaconis astantibus, cathedras suas habebant, 2.6.17.750.  
Sardicensis Canon de non ordinando Episcopo in vico aliquo, 3.8.22.788.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianorum, 1.2.5.722.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid sit? 1.3.3.723.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuaginta munus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3.1.6.776. & 3.8.29 789. non fuerunt Apostoli, 3.5.5.782. S. Lucas solus eorum meminit, ib. § 8. ib. in Discipulorum numero subsistebant, donec vel ad Apostolatum, vel Diaconatum, vel ad Evangelistarum munus admoverentur, 3.5.11. etc. 783. Eorum, quâ tales, nulla in Ecclesiâ Apostolicâ autoritas, 3.5.20. ib. Quinque eorum nominantur, 3.6.1.785.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio apud Ignatium illi Epistolas non abjudicat, 2.9. Eorundem combinatio Gnosticis ab Irenaeo imputatur, 2.9.13.755.  
Silas ex Judaeae-Episcopis unus, 4.9.5.803.  
Simeon ad Hierosolymitanum Episcopatum promotus, ut Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 5.5.13.530.  
Simon Magus ut Deus adoratur, 1.9.11.734. Simoni Deo Sancto statue Romae consecrata, 1.9.13. ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se eum esse jactare, qui in monte Sinai sub specie Patris apparuit, 1.10.8.736. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solùm Christum hic fuisse pronuntiavit, 1.10.6. ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.13.4.757.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evasio & incolumitas, 1.7.2.731.  
Spiritus Unctionis materialis locum supplevit in Christo, 3.1.2.775. Spiritus S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatio, 2.12.3.757.  
Stella Magos ducens terrae proxima, 2.18.5.760. Ignatio dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quomodo sumendum? 2.18.4. ib.  
Stephanus S. Jacobi Diaconus, 2.2.3.745.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syncello praefixa inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apocrypha Ignatii omnia reponit, 2.7.1.751.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid? 1.13.6.740.  
Synedrium magnum Hierosolymitanum successit 70 senioribus, 4.19.2.813.    


T.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 S. Pet. 4.7. excidium seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judaicam denotat, 1.6.5 730.  
Tertulliani Scorpiacon contra Gnosticorum scorpios alexipharmacum, 1.3.15.725. in Scorpiaco Martyrii bonum ex instituto demonstrat, 1.3.12.724.  
Testes duo, qui, Hugoni Grotio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? 5.1.24.827.  
Testimoniis solis in rebus gestis fides debetur, 2.13.3.757.  
Thaddaeus (non ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unus) à S. Thomâ Apostolo ad Abgarum missus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupatur, 4.3.16.795.  
Thebuthis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesiae pacem solicitavit, 1.12.12.738.  
Theodoreti celebre testimonium de Apostolis & Episcopis, 4.3.24.796.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.13.5.757.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib.  
Thessalonica alia Macedoniae Metropolis, 4.10.17.805  
Theudas duplex, 1.2.3.722.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianae: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianis abolitae; sine sanguine, adhuc Christianis offerendae, 2.6.5.748. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ib.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positum, 1.2.2.723. Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quo sacra mensa proponitur. Sacrarium, Altarium, seu, ut Philoxenus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.6.17.750. vocem ejus accepit Ecclesia è S. Mat. 5.24.2.63.748.  
S. Thomas in Indiâ, 3.4.13.781.  
Thronus Dei & Agni, 3.3.6.779. Throni 12. Apostolorum judicandi in Ecclesiâ potestatem denotant, 3.3.7. ib.  
Tiberias post excidium Hierosol. sedes Metropolitica, 4.5.7.798.  
Timor negationis author, 1.3.14.725.  
Timotheus non tantùm Evangelista, 3.6.4.785. jam credentium Episcopus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respectu, Evangelista, 3.6.9. ib. ab Antiquis Apostolus vocatur, 4.3.20.795. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, §. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theodoreto, ib. Episcopus Ephesinus, 4.8.11.802. quo tempore ad Cathedram Ephesinam ascendit, 4.9.1.803. Ephesus Titulus ejus, ibid. §. 5. ib.  
Titus, non tantùm Evangelista, 3.6.4.785. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theodoreto, 4.3.21.795. Metropolita Cretae, 4.5.13.798.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 1.2. omibus Achaiae locis aequipollet, 5.2, 5.827:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Magnus Athanasius, 2.6.2.748. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eadem Nysseno, ibid.  
Trinitatis Mysterium sub titulo Mysterii Iniquitatis rejectum: vah! 1.1.4.721.    


V.  
VAlentini dogma non esse palam confitendum Christum, nec pro eo Martyrium subeundum, 1.3.12.724. Haeresium antiquarum compilator, 2.9.4.754. Ex Gnosticorum haeresi doctrinas veteres ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concinnavit, ib. §. 5. Vivo Ignatio multos clam seduxit, ib. Episcopatu affectato excidens ad haeresin divertit, 3.10.6.792.  
Vicani cum urbe, una Ecclesia, 3.8.24.789. Vicani Episcopi diu post Apostolos, ib. §. 25.  
Videliana, seu Genevensis, fornax Hierarchicis non favet, 2.3.7.745.  
Viduarum duo genera, 4.27.14. & 17.822.  
Vincula Sanctorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2.12.4.757.  
Virtutes singulae Christianae Baptismali armaturae addendae, 2.12.2.756.  
Vnctio spiritus, 3.1.2.775. Unctionis materialis locum Spiritus supplevit in Christo, ib. Ritus ejus satis inter Judaeos notus, promotionem ad munus solenne designat. Unde per exaltationem explicat Chald. Paraph. 3.1.3. ib. sub secundo Templo exolevit, ib. Testimonio Dei de coelo suppletur, ib. Unctio seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quid sit? 3.1.4. ib.  
Vnitatis origo & fons à sanctuario, i. e. Episcopis & Presbyteris petenda est, 2.6.19.750. Unitatis & Doctrinae cura Episcopis concredita, 4.15.3.809.  
Vossii Editio Ignatiana interpolationibus & suspectis satis liberata, 2.2.7.745. de eâ Salmasius & Blondellus mirifica sibi spondent, 2.2.7. ib. Ejus, cum Testimoniis ab antiquis Patribus ex Ignatio laudatis, concordia à Blondello agnita, 2.2.8. ib.    


W.  
WAlo agnoscit Ignatium Authorem Epistolarum ad Trallenses & Philadelph. 2.2.2.745. Concludit contra Episcopos argumento à Testimonio ducto negativo, 2.2.2. ib. decretoriam sententiam pronuntiat de omnibus Ignatii Epistolis, 2.2.4. ib. sex Argumenta ejus contra Epistolas Ign. 2.3. Ignatii omnia inter Apocrypha reponit, 2.7.1.751. turpiter sibi imponit de Presbyterorum Cathedris, 3.8.9.788. agnoscit discrimen inter Episcopos & Presbyteros ante Justini Mar. tempora, 4.7.2.810.    


Z.  
ZEbedaei uxor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rea, 1.13.10.741. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christiani, 2.20.3.762.     

S. Scripturae Loci propositi & expositi. Numeri priores CAPUT & COMMA signant, posteriores Dissertationem & Caput.  

Gen.  
4.7. 4.19.  
15.2. 4.19.  
24.2. 4.19.  
50.7. 4.19.   

Exod.  
3.16.18. 4.19.  
7.1. 4.13.   

Num.  
3.24.32. 4.5.  
11.17. 3.4.  
22.7.8. 4.19.   

Deut.  
16.18. 4.5. & 26.   

Judicum.  
6.15. 4.19.   

1 Sam.  
8.11. 3.2.   

Esth.  
1.10. 4.24.   

Isai.  
9.6. 3.1. & 2.  
22.20. 3.3.  
60.17. 4.7.  
61.1. 3.1.   

Ezech.  
28.24. 1.3.  
41.22. 2.6.   

Mal.  
1.7. 2.6.   

Susan.  
5.50. 4.20.   

S. Mat.  
2.6. 4.19.  
3.11. 3.5.  
4.15. 3.5.  
5.23. 2.6.  
9.6. 3.3.  
10.17. 1.3.  
11.10. 3.5.  
16.19. 3.3.  
16.25. 1.3.  
16.27.28. 1.2.  
19.28. 3.1.  
20.21. 3.2.  
20.28. 4.23.  
23.6. 1.13.  
23.50. 1.3.  
24.6. 1.2.  
24.3.27.37.39. 1.2.  
24.10. 1.2.  
24.20. 1.2.  
26.18.20. 3.5.  
28.18. 3.3.  
28.19. 3.4.   

S. Marc.  
3.14. 3.4.  
13.9. 1.3.   

S. Luc.  
1.2. 4.16.  
10.1. 3.5.  
10.11. 1.8.  
12.17. 4.23.  
22.19. 3.4.  
22.26. 4.13.  
22.26. 5.12.  
24.21. 1.2.   

S. Joan.  
2.9. 4.24.  
13.13. 4.7.  
20.21. 3.1.  
20.23. 3.3. & 3.4.  
21.23. 1.2.   

Act.  
1.21. 5.5.  
1.25. 3.4. & 4.7.  
2.3. 3.3.  
3.5. 3.5.  
4.1. 3.5.  
4.3.6. 5.5.  
6.1. 4.26.  
6.4. 4.25.  
8.23. 1.9.  
9.1. 4.5.  
10.22. 4.8.  
10.35. 4.8.  
10.38. 4.8.  
11.23. 4.3.  
11.30. 4.20.  
12.17. 4.3.  
13.2. 4.19.  
14.23. 4.5. & 20.  
15.6. & 22. 4.3.  
15. 2.4.6.22.2●. 4.20.  
15.22. 4.13.  
16.4. 4.5. & 20.  
16.12. 4.10.  
15.35. 3.6.  
18.12. 5.2.  
18.27. 5.2.  
19.9. 1.9.  
19.10. 4.8.  
20.1.2.3. 4.9.  
20.28. 4.8. & 5.4.  
20.17. 4.20.  
20.29. 4.9.  
21.18. 4.3.  
21.21. 1.9.  
24.17. 2.6.   

Rom.  
13.4. 4.23.  
13.11. 1.8.  
15.8. 4.25.  
15.26. 5.2.  
16.1. & 5. 5.2.  
16.16. 5.2.   

1 Corinth.  
1.1.2. 5.2.  
2.12. 2.29.  
3.4. 1.14.  
3.6. 4.2. & 5.2.  
4.15.16.21. 4.2.  
5.3.4. 4.2.  
8.1. 1.3.  
9.9. 4.23.  
11.18. 1.14.  
12.28. 4.13. & 4.15.  
13.7. 1.6.  
15.7. 4.3.  
16.1. 2.6.  
16.9. 4.8.  
16.15. 5.2.  
16.22. 1.6.   

2 Corinth.  
1.1. 4.10.  
3.6. 4.25.  
6.4. 4.23.  
8.18.19.23. 4.3.  
9.2. 5.2.  
11.8. 5.2.  
11.9. 4.10.  
11.13. 1.5.  
11.28. 4.3.  
12.7. 1.3.   

Gal.  
1.19. 4.3.  
2.9. 4.3.  
2.17. 4.25.  
4.13. 1.3.  
4.29. 1.3.  
5.15. 1.4.  
5.20. 1.4.  
6.13. 1.3.   

Ephes.  
2.14. 3.5.  
3.5. 4.13.  
4.11. 4.13.14.15.  
4.12. 4.24.  
3.1. 4.25.  
5.2. 1.6.  
6.24. 1.6.   

Philip.  
1.1. 4.10. & 26.  
2.25. 4.20.  
3.2. 1.4.  
3.18. 1.3.  
4.15. 4.10.  
4.18. 2.6.  
4.18. 4.20.   

Coloss.  
4.16. 4.10.   

2 Thess.  
2.1.2.3. etc. 1.9.   

1 Timoth.  
1.3. 4.9.  
1.18. 5.4.  
3. 1.2. 4.27.  
3.2. 4.11.  
3.8. 4.26.  
3. 12.13. 4.26.  
3.14. 4.9.  
3.15. 4.25.  
3.15. 4.26.  
3.23. 4.26.  
4.2. 1.5.  
4.14. 4.20.  
4.14. 5.4.  
5.1.17.19. 4.19.  
5.17. 3. ●.  
6.3. 1.5.  
6.20. 1.3. & 5.   

2 Timoth.  
1.16. 4.10.  
2.22. 2.8.  
3.3. 1.4.  
3.4. 1.6.  
3.5. 3.6.  
4.9.13. 4.9.   

Tit.  
1.5. 4.20.  
1.6.7.8.9. 4.27.  
1.7. 4.2.  
1.10. 1.12.  
2.14. 2.16.   

Heb.  
10.33. 1.7.  
11.2. 4.19.  
12.15. 1.3. & 9  
13.7. 4.13.  
13.10. & 11. 2.6.  
13.16. 2.6.   

S. Jacobi.  
5.14. 4.21.   

1 S. Petri.  
2.11.16.19.21. 1.6.  
4.17. 1.4.  
5. 1.5. 4.20.  
5.13. 4.3.   

2 S. Petri.  
2.1. 1.5.  
2.10. 1.12.   

1 S. Joannis.  
2.1. 1.4.  
2.27. 3.1.  
5.8. 1.4.   

2 S. Joannis.  
1.5. 4.20.   

3 S. Joannis.  
1.5. 4.20.   

S. Judae.  
1.5. 1.3.  
11.5. 1.4.   

Apocal.  
1.10. 4.4.  
2.1. 4.4.  
2.4. 1.6.  
2.14. 1.4.  
2.24. 4.4.  
3.7. 3.3.  
3.16. 1.6.  
4.2. 1.13.  
4.4. 4.20.  
9.20. 1.4.  
17.5. 1.9.  
19.10. 3.1.  
21.8. 1.3.  
21.14.17. 3.5.  
22.3. 3.3.    

DE CONFIRMATIONE, SIVE BENEDICTIONE, POST Baptismum Solenni, Per Impositionem Manuum Episcopi celebrata, COMMENTARIUS EX SENTENTIA ECCLESIAE ANGLICANAE.  
AUTHORE H. Hammond, S. Theol. Prof. Oxoniensi.  
Cui Accessit Diatriba Praeliminaris.  
LONDINI: Typis Tho. Newcomb, Impensis R. Royston Bibliopolae Sacrae Regiae Majestati, ad Insigne Angeli in Amen-Corner, & R. Davis Bibliopolae Oxon. MDCLXXXIII.   

Erudito & Pio Lectori S.  
QUUM primùm ad sanctissimum, aequè ac doctissimum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hammondum nostrum, Clarissimi Dallaei de Confirmatione Exemplar perlatum esset, offendissétque nonnulla ab ipso scripta redargui à Dallaeo; 
De jure Episcop. Dissert. 3. p. 162.  amicissimis Literis (pro summa ejus erga Senem eruditissimum benevolentia, quem non solùm in privatis alloquiis debitis auxit semper encomiis, sed insuper à Thoma White malè habitum eum scripto in publicum emisso palàm defendit) causam suam privatim cum doctissimo Viro disceptare voluit; atque adeò Literas confecit, easdem propediem missurus. Postea verò, re acriùs pensitatâ, animadvertit doctissimum Virum in hoc maximè incumbere, omnésque adhibere machinas, ut probaret Confirmationem meram esse Baptismi laciniam, & appendicem; adeóque jam non suam agi causam, sed Ecclesiae Anglicanae, imò veteris puriorisque Ecclesiae disciplinam iri labefactatum: optimo igitur usus consilio, rem novam aggressus, minutatim omnia argumenta, testimonia omnia (quorum locuples Dallaeus) pertractat noster, versátque studiosè; ingenuam ubique Verborum vim aperit, ad verae Antiquitatis normam, & pulcherrimum Ecclesiae consensum revocat omnia, & explanat: statim quale nunc vides, justum exsurgit opus. Idem deinde ad me destinat: ante septimum Calend. Feb. Anno 1659. ad me pervenit: quâ erat animi demissione, quo in me studio, voluit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meum subire examen; addere, detrahere jussit, prout mihi visum foret. Ego inter legendum mirâ delibutus voluptate saepius repeto, tanquam exhausturus; sed & morosulus examinavi penitus, non dicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed concessâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usus: nihil mutandum censui: attamen, nè officium & fidem negligere viderer, unum & alterum paulò latiùs ab ipso explicandum monui; & sic demum ad illum remeant Schedae. 4. Idus April. se recepisse mihi renuntiat, sed non inspexisse, tertium enim tunc diem renum calculo laborantem à studiis abstinuisse; verùm si quando convalesceret, curis & monitis meis fruiturum. Sed ecce post paucos dies tristissima advolat Epistola, narrátque pertinacem morbi vim omnibus remediis restitisse, Lotium refundi, tantùm non conclamatum esse de salute. Insomnem ago noctem, proximo manè do me in viam, magnis contendo itineribus, ut saltem ultima divinissimi Viri verba exciperem, & cujus Vita Virtutis, & Pietatis erat exemplum, Illius mortis spectaculum in me excitaret dissolutionis meae desiderium: sed ante vel inceptum it●r, jam ad coeleste bravium evolârat sanctissima Anima; quúmque primùm aedes afflictissimas accessi, haesi defixus & lacrymabundus; háncque animi mei aegritudinem auxit communis totius Ecclesiae Anglicanae jactura, in ipsis quasi temporum insidiis. Sed hasce querelas reprimebat Dei Opt. Max. reverentia, qui nobis omnia in melius prospicit, & disponit suaviter. Tandem igitur ad opus me meum accingo, me enim Testamenti executorem in extremâ scripserat cerâ. Dum omnia pro officii mei ratione ordino, Schedarum fasciculum de causa cum Dallaeo disceptata, prout à Me obsignatus fuerat, unà cum Literis meis inveni. Decrevi protinus typis mandari hasce optimi Viri lucubrationes, meras, nullâ meâ interpolatas curiositate; atque ità Typographo tradidi: sed op●ras aliquandiu distinebant publica gaudia: tandem etiam ante senos menses opus suum absolverat Typographus; sed rationibus ductus idoneis hucusque premebam.  
Nunc demum paucula illa quae ab optimo Hammondo adjicienda vellem, istiusmodi sunt: Inter clarissimos Viros Erasmum, Cassandrum, Chemnitium, qui conquisitâ & propositâ Confirmationis utilitate Causae suae Suffragatores numerantur, Calvinum insuper Ecclesiae Gallicanae Reformatae Ducem ac Coryphaeum, nec non Theodorum Bezam eidem succenturiatum, justissimè laudare potuisset. Calvim verba admodùm commoda describam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Hic mos olim fuit, ut Christianorum liberi, postquam adoleverint, 
Calvinus l. 4. Institut. c. 19 §. 4.  coram Episcopo sisterentur: ut officium illud implerent quod ab iis exigebatur qui se ad Baptismum adulti offerebant. Hi enim inter Catechumenos sedebant, donec ritè Fidei mysteriis instituti poterant fidei confessionem coram Episcopo ac Populo edere.— Ab Episcopo examinabantur secundum formam Catechismi quam tunc habebant certam & communem. Quò autem haec actio, quae alioqui gravis sanctáque meritò esse debebat, plus reverentiae haberet ac dignitatis, Ceremonia quoque adhibebatur manuum impositionis. Ità puer ille, fide suâ approbatâ, cum solenni benedictione dimittebatur. Hujus moris saepe mentionem faciunt Veteres— Talem ergò manuum impositionem, quae simpliciter loco benedictionis fiat, laudo, & restitutam hodie in purum usum velim.— Et postquam in sequentibus Pontificiorum in hac materia errores & corruptelas prolixè sugillârit, 
Ibid. §. 13.  haec habet; utinam verò morem retineremus quem apud veteres fuisse admonui, priusquam abortiva haec sacramenti larva nasceretur— Haec disciplina si hodie valeret, profectò Parentum quorundam ignavia acueretur, qui Liberorum institutionem quasi rem nihil ad se pertinentem securè negligunt, quam tum sine publico dedecore omittere non possent. Major esset in populo Christiano fidei consensus, nec tanta multorum inscitia & ruditas. Non adeò temere quidam novis & peregrinis dogmatibus abriperentur. Omnibus denique esset quaedam velut Methodus doctrinae Christianae.  
Lubet ulteriùs eundem magni nominis virum alibi sacras Literas explicantem audire. Baptismos nominat (de Apostolo loquitur) solennes ritus, 
Ca●vinus in Ep. ad Hebrae. cap. 6. v. 2.  vel statos baptizandi dies. Manuum impositionem cum Baptismo conjung it: quia ut duo erant Catechumenorum ordines, ità duplex erat Ceremonia. Nam qui erant extranei, non antè perveniebant ad Baptismum quam editâ fidei professione: in illis igitur Catechismus praecedere solebat. At liberi fidelium, quoniam ab utero adoptati erant, & jure promissionis pertinebant ad corpus Ecclesiae, infantes baptizabantur: transactâ verò infantiâ, postquam instituti erant in fide, se quoque ad Catechesin offerebant, quae in illis Baptismo erat posterior; sed aliud Symbolum abhibebatur, nempe manuum impositio. Hic unus locus abunde testatur hujus Ceremoniae originem fluxisse ab Apostolis— Sciamus ergò a primis authoribus institutum fuisse ut esset solennis precandi ritus, quemadmodum etiam Augustinus nuncupat. Fidei quidem professionem, quam adolescentes pueritiam egressi edebant, voluerunt approbare hoc symbolo. Sed nihil minùs cogitârunt quam vim Baptismi discerpere: quamobrem hodie retinenda pura institutio est, Superstitio autem corrigenda. Atque hic locus ad Paedobaptismi approbationem facit.  
Advocatus planè Ecclesiae Anglicanae prodit Calvinus, ejúsque causam agit strenuè, & dum veterem depingit Ecclesiam, qualémque restitui optat, nostram ipsam imaginat & refert, quae ceremoniis, verbisque gravibus, aptis, castis, magnificisque, Confirmationem (quam vocamus) alumnis suis descripsit.  

Beza in Hebr. cap. 6.  Theod. etiam Beza Annotator, breviter quidem, at non segniter, Apostolicam esse nostram Confirmationem comprobat. Quinque capita (inquit) Catechismi numerat (intellige Apostolus) nempe professionem Emendationis vitae; Fidei summam de Deo; Doctrinae explicationem compendiariam, quae in Baptismis & impositione manuum tradi rudibus praesertim solebat (id est, cum ad baptizandos infantes vel adultos, item cum ad imponendas aliquibus manus conveniebatur) caput Resurrectionis mortuorum, & futuri Judicii. Quod si neque Helvetica, neque Bernensis, neque Tigurina, nedum ipsa Genevensis Ecclesia hanc solennem professionem, ejusdémque per manuum impositionem Confirmationem, quâ nulla potest esse sanctior, quámque non è lacunis nuperis, sed fontibus petitam Apostolicis, duo summi è Gallis viri constanter asserunt, vel praxi à suis usurpandam, vel saltem bono nomine & euphemiâ ornandam censuerant; ipsi viderint quorum interest: nos certè Calvinum & Bezam in nostras partes transfugii manifestos tenemus.  

Praefat. §. 12.  Rectè praefatur noster, non minimam esse Confirmationis utilitatem ut Antipaedobaptistis obstruantur ora: dicebam, addi insuper potuisse, ut desinerent tandem novitatum, ac jurgiorum nostrates opinatores, dum hi ex sententia Parochi, assidentibus ei uno & altero Laicis, protervis aequè ac ignarissimis; isti verò ex plebiscitis & vulgi rerum sacrarum rudis opinione, aut admittunt ad sacram Eucharistiam, aut abstinent, aut demum arcent gregales suos: vanescere nimirum importunas hasce ipsorum rixas & velitationes, si Confirmationis ritus curatè, augustè, severè celebretur, talémque se indè usum & beneficia sperare nonnullos, qui inter ipsos sunt doctiores, agnovisse & professos esse. Haec atque talia tunc temporis bonos istos viros dicebam prolixè pollicitos esse. Sed in cassum omnia. Quorsum igitur haec ab istis dicta? nimirum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub obtenu veteris disciplinae rerum novitatem, & insolentiam in Scenam producere satagebant; scilicet ut isti ipsi Episcoporum partes in se reciperent: nam nisi manus in Confirmatione imponendi jus & potestas Presbyteris (aut saltem iis Presbyteris qui inter eos eminentiores sibi videntur) & Pastoribus (quos vocant coitiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) concedatur, nihil ex eorum promissis profecimus; in hoc enim otium, in hoc negotium, in hoc totus illis labor est, ut Episcopis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surriperent. Sed & aliud praesentissimum Ecclesiae malum commenti sunt; ut iis solummodo manus impon●rentur, qui scita quaedam sua & novatam indies tum loquendi, tum sentiendi formam amplecterentur, palàm professi, neque secundum formulam Catechismi certam ac communem gregales suos examinandos (quod venerandae antiquitati, & Apostolicis viris placuit, 
Calvinus ut supra.  quódque Calvinus summopere laudavit) voluere: sed si qui placita sua non bene edocti essent, eadémque imbiberent, protinus rejiculi: Catecheses enim suas sibi concinnârunt, & deinde pupam suam amant perdité. Nihil eos movet à primaeva Christianitate sancita ratáque fidei mysteriorum tabula, nihil movent prudentissimi Calvini monita: Major esset in populo Christiano fidei consensus— Non adeò temerè quidam novis & peregrinis dogmatibus abriperentur; Omnibus esset velut quaedam Methodus doctrinae Christianae: Nihil (inquam) haec movent, sed convenire se posse somniant abeundo in adversas vias, flammam oleo citiùs restincturi, quam istiusmodi institutis domestica sua conciliaturi dissidia, quorum nova indies exorietur progenies, & immortalis.  
Neque solùm laudare potuisset Noster praecepta & sancita sive Helveticae Ecclesiae sive Bituricensis de Matrimonio non contrahendo nisi prius sponsi & sponsae Catechesi probè instructi fuerint; rectissimè enim accenseri meruit Ecclesiae Anglicanae decretum. 
Cap. 12. Sect. 6. p. 76.   
Rectores, Vicarii & Parochi— admonebunt adolescentes & juvenes, 
Lib. Canon. 1571.  non tantùm Mares, sed etiam Foeminas, cautum esse Legibus, ne quis illorum accedat ad sacram Communionem, vel contrahat nuptias, vel infantem è sacro fonte suscipiat, nisi antea didicerit Rudimenta Religionis Christianae, & possit ad omnes partes Catechismi convenienter & dextrè respondere. Insuper severé cautum est in Liturgia Anglicana, neminem ad sacram Eucharistiam admittendum, donec & Catechesi instructus, necnon Episcopali Benedictione confirmatus fuerit.  
Porrò etiam Gregorii verba à Dallaeo diligentissimè observata nollem à nostro pretermissa: nam etiamsi ad praesentem suam controversiam haud ità propriè pertinent; quia tamen ista Gregorii rescripta à Scholasticis non bene intellecta, miros inter ipsos excitârunt tumultus, qui nova quaedam de Sacramento, de Ministro Confirmationis Ordinario & Extraordinario; de plenitudine potestatis Pontificis Romani philosophati sunt; eadémque postmodum Novatores in suum trahebant usum: genuinum Gregorii sensum explicuisse fuisset opportunum. Postquam enim Septimus Gregorius potestatis Papalis antiquos limites indignatus, & nisi quos ipse sibi facit, agnoscens nullos, omnium Episcoporum jura ubique devolvit, & praeter unum Pontificem Romanum caeteros falsi nominis, & aequivocè Episcopos haberi satagit; huic immani Romanae sedis tyrannidi mancipia sese praebuere maxima pars Scholae, (& in hac causa praesertim Dominicani) qui veteris Ecclesiae, praesertim Graecanicae, rituum inscii, factum Gregorii Magni ex sua opinione sunt interpretati: deinde argumentosi isti Senes Strophas & Sophismata nectendi Artifices, spissis densisque sese Lectorésque suos implicuêre difficultatibus, divinationes suas, non sensum Gregorianum, persequentes. Rectissimè enim censuit eruditissimus Dallaeus, 
Dallaeus de Confir. l. 3. c. 6. p. 333.  Gregorium Virum prudentissimum nihil extra ordinem, nihil praeter Divina vel Ecclesiastica jura gessisse, dum Sardorum Presbyteris concessit, ut Neophytos in front chrismarent. Ipse enim Gregorius sui optimus interpres hunc scrupulum eximit, 
Greg. lib. 9 Epis. 61.  dum distribuit varium Orientis & Occidentis usum. Vnde (inquit ille) Arrianos per impositionem manûs Occidens, per unctionem verò sancti Chrismatis, ad ingressum Sanctae Ecclesiae Catholicae, Oriens reformat. Usum enim Chrismatis Presbyteris non vetuit Oriens, sed confectionem. Caralitana igitur in Sardinia Ecclesia Graecanicis ritibus assuefacta, aegrè sibi istos prohiberi tulit; omnes enim insulani Graeciae finitimi, atque inter eos Siculi Sardíque, ritibus, caeremoniis, liturgicis, aequè atque linguâ Graecorum, in omni officio (quod vocant) Ecclesiastico, uti solebant. Hisce igitur innutritos Sardos peregrinum (Romanum scilicet) morem aversatos nil mirum. Prudentissimus verò Papa Graegorius, & Graecanicae Ecclesiae Rituum callentissimus, (ut qui aliquandiu Constantinopoli Romanae Sedis Apocrisiarius commoratus fuisset) noluit praefervidum & concitatum populum irritare, sed ipsorum murmura & pertinaciam placidè devoravit, avitisque Ecclesiae suae moribus uti frui permisit. Post ducentos verò annos Nicolaus primus, Pontifex imperiosior, sive potestatis suae limites proterminandi libidine abreptus, sive veteris apud Graecos perpetuaeque disciplinae inscitiâ, temerè ad Bulgaros nuperrimè Christianismo imbutos, & à Sacerdotibus Graecis Chrismate inunctos, legavit Episcopos, iisque in mandatis dedit, ut eos denuò in fronte Chrismate linerent. Quod quidem (inter alia) Nicolai facinus adeò commovit Eruditissimum P. Constantinopolitanum, Photium, ut accerseret omnes Orientis Episcopos, & colligeret in Synodum, ut vindicarent jura sua, nec paterentur Ecclesias suas in leges Romanas adigi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consensêre omnes, & Chrisma ab Episcopo confectum, posse à Presbytero mero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neophytorum usurpari. Ex adverso Nicolaus erassâ fidentiâ calumniam esse Graecorum assertionem pronunciat: 
Bin. Con. Tom. 6. p. 634▪ Edit. Par.  Quod alicubi (inquit) concessum Presbyteris ut Baptizatorum frontes linant Chrismate, ex magna causa si dispensatum; in contrarium planè esse usum ostenditur. Ac pervicax ausis excidere noluit; grandi Epistolâ huc atque illuc in Occidente sparsâ, Graecorum morem contumeliis oneravit: tandémque longo pòst tempore apud Latinos percrebuit opinio, nullam apud Graecos fuisse Confirmationem. Et licèt Nicolaus Cabasilas aliique docti Graeci hanc commentitiam & futilem calumniam refutârunt; recentiores tamen Latini, an ignorantiâ, an invidiâ ducti, haud facilè dixeris, Confirmationis neglectum iis objicere non desinunt.  
Non adeò confusae & turbatae fuissent hac in parte res Ecclesiasticae, si probè Gregorii verba interpretati fuissent Scholastici: 
Greg. l. 3. Epist. 9 & 26.  sed postquam in Scholis jactari coeperat, Pontificem posse Romanum potestatem confirmandi Presbyteris dare, hinc indè de Confirmationis Ministro acriter dimicatum. Novatoribus itaque nostris argumentorum supellectilem suppeditârunt nonnulli Scholastici, qui gradu, non ordine, Episcopum à Presbytero distingui contendunt: scilicet, lubet istis Scholae, non dicam opiniones, sed errores potius amplecti, quam Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non imminuant. Prudentissimè hosce homines monuit insignis pietatis & summi judicii Praesul, Reverendiss. Joannes Sarisburiensis: 
Jo. Episc. Sarisbur. Qu. Theo. Deter. 42.  Neque hîc, inquit, opus erit subtiliter disquirere, utrùm Episcopatus sit diversus ordo à Presbyteratu, an alius & altior tantùm gradus in eodem ordine— Nobis utique sufficit (hâc verborum velitatione sepositâ) si ostendamus, eos qui appropriatè vocantur Episcopi, habere dignitatem altiorem, potestatem majorem, & eminentiora officia (certò Confirmationis) sibi annexa, quam habent alii Presbyteri, ídque Verbo Dei minimè repugnante.  
Magis igitur consultò perpetuae Ecclesiae Catholicae disciplinae & praxi acquiescerent nostrates Sectarii, nec argutiis hisce, ac contortis aculeatisque Scholasticorum scitamentis sese immiscerent & implicarent. Veterum Patrum sanctitatem & sapientiam suspicerent & colerent, qui non solùm longo rerum usu periti, sed Sancti Spiritûs ductu gubernati decreuêre, 
Cypr. l. r. Epist. 3.  Non aliunde haereses obortas, aut nata esse schismata, quam indè quòd Sacerdoti Dei non obtemperatur, nec unus in Ecclesia ad tempus Sacerdos cogitatur. Et hac ipsa in Causa de Confirmatione disserens Hieronymus, 
Hier. adv. Lucif. c. 4.  haec habet: Ecclesiae salus in summi Sacerdotis dignitate pendet; cui si non exors quaedam & ab omnibus eminens d●tur potestas, tot in Ecclesiis efficientur Schismata quot Sacerdotes. Hisce (inquam) Ecclesiae Magnatibus auscultarent, & tandem exiles & evanidas suas conjecturas (vigilantium planè somnia) venditare erubescerent. Sed ubi statio opinandi? ubi expunctio inveniendi? Novator semper molestus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Faxit Deus, ut gens ista hominum vel Marcomannis, Quadis, & Sarmatis irrequietior, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & malignè diligens, pacatè & citra pugnam, modestè & compositè, venerandae antiquitatis regulas, actus, rer●mque sacrarum administrationes investigent; hisce enim instrumentis rerum Ecclesiasticarum directiones exiguntur. Si interpretem & Monitorem adhibeant hunc libellum, si studio & attentione perlegant, non inanem spem foveo, tum de utilitate Confirmationis, tum de consuetis & legitimis Episcoporum juribus in eadem administranda, consensuros.  
Reverendissimos Ecclesiarum Praesules qui lapsam & dissolutam Politiam constituere dant operam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ardori & votis respondebunt, nil dubito; reliquique Symmistae omnes, Presbyteri, Diaconi, solennia Ecclesiae nostrae de Catechizandis rudibus praecepta complebunt seduló. Sin haec animis nostris non insideant, ubi tot per annos meditata & (dum incumberet & saeviret tyrannis) promissa disciplina, modò unquam serena affulgeret dies? Ecce candidos Britanniarum soles, rerúmque civilium tranquillum, redire jussit, votique Nos omnes damnavit, clementissimus & misericors Deus: ipsi sanctam hanc & sinceram immolemus latriam, dum quisque nostrûm sua in hac parte munia prompti obeamus.  
Quum scelere & furiis Alastorum turbatae essent res Anglicanae, pollutis sacris, vastitate Sanctuarii ubique cum summo oculorum convitio adspectui objectâ, veritate obrutâ & compressâ, imò intermortuâ, prono cursu sese proripiunt Romanenses, Sectarii, & in Ecclesiam Anglicanam irruunt; devictam, triumphatam esse, usque ad delicias ostentabundi, clamitant: sed utrumque hostem noster Hammondus sustinuit certissimus vindex, sempérque pedem referre jussit. Nec hisce gyris coërceri sese passus est inquies & magnificus animus; mutavit saepe industriam. Nonnunquam succrescentes haereses, & errores qui mores Rémque publicam corrumperent, Zelotes refregit: Divina eloquia minutatim examinare, loca difficiliora explicare, hoc illi studium, haec voluptas; ab hisce oblectamentis se avelli aegre passus est. Quandocunque in spinosas & ingratas quaestiones divertere coactus, etiam in hoc scribendi genere pietatis & sanctimoniae incrementa totus cogitabat; nec alia ei instituti ratio, quum in hanc arenam descendit. Operae tuae erit pretium, Erudite Lector, utriusque doctissimi disputatoris praestantiam, virtutísque specimen inspectare. Clarissimus Dallaeus, quâ pollet dicendi copiâ, causam suam latissimè explicavit: Noster acerrimè disputat; evolvit, perscrutatur omnia; acumen, diligentiam, eruditionem, probitatem, pietatem miraberis. Verùm hîc tuâ lectione, non meâ commendatione opus est. Vale.  
H. Sarisburiensis.   

PRAEFATIO.  Moors Christianorum quam Christi instituto dissimiles. Pietatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Charitatis, unica Christi Cura: Redemptionis, Praedicationis, Sacramentorum, Clavium, Apostolici Symboli, Catecheseos, at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confirmationis scopus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 2.19. Ejus duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Confirmationis institutio, debitus usus, beneficia. Consilium hujus Commentarii, duplex. 
§. 1. QUOD de nascente olim mundo Epiphanius observat, Primo illo humani generis diluculo nullas tenebrarum mixturas, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Panar. li. 1. Edit. Bas. p. 8. l. 46.  nullas hominum sectas, Nullum opinionum aut dogmatum dissidium fuisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impietatem, & pietatem, aut, quod idem plane est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, infidelitatem, & fidem, universum orbem inter se dispefcuisse, (
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib.  fide quidem Christianismi Effigiem sibi insculptam, infidelitate verò impietatis & Apostasiae Characterem & imaginem inscriptam praeferente) fallor Ego, si magis ad felicis & intaminatae Mundi infantiae, aetatisque illius, non poeticè, sed verè aureae Encomium, quam ad senescentis & degeneris saeculi, sub quo, ut sub face Romuli hodiè nascimur, improperium & opprobrium dictum fuerit.  
§. 2. Multò quippe felicius, si illi credamus, apud primi (de terrâ terreni, ejusque praevaricantis) Adami posteros, quam inter secundi (de Coelo Coelestis, 
1 Cor. 15.47.  & ad restaurationem saeculi nati) discipulos, pietati & genuinae morum probitati prospectum est. Quò certè nihil uspiam infelicissimo saeculo magis probrosum, & pudendum, nihil universae Christi incarnati prosapiae, ipsique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consilio, & aeconomiae Contumeliosius aut dici, aut fingi potuit.  
§. 3. Illud quippe divino Thesmothetae, adeoque Soteri nostro imprimis Curae fuit, ut redimeret nos ab omni iniquitate; & mundaret sibi populum peculiarem & acceptabilem, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sectatorem aut aemulum bonorum operum. Dedit ille seipsum pro nobis, non ut faecundo, & scientiâ inflante turgido Cerebello Minerva aliqua (erudita quidem, at & pugnax proles) nasceretur, sed ut obstetricante Charitate, ex visceribus intimis, humano generi salubres prodirent Gratiae, ut hanc Dei Civitatem, mundique illam, ut Castra mitissimi Agni, atque rugientis Leonis, adeò inter se latissimè, & toto Coelo disparata, hoc unico Bonae indolis Insigni & quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, palam distinguenda & dignoscenda curaret: eodemque licèt non aequali, puritatis splendore Ecclesiam suam coruscantem redderet, quo ipsa Coelestis Aula, Spirituum Consummatorum (vereque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in aeternum micatura creditur.  
§. 4. Sic certè Apoc. 21. Civitatem Sanctam, novamque, quae à Deo descensura erat, Hierosolymans describi videmus, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 2.  ut sponsae marito suo paratae, omnique muliebris mundi supellectile, purissimo auro, & pretiosissimis omne genus margaritis ornatissimae, imaginem referret, verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tentorium sanctissimi numinis, & majestaticae praesentiae Schecina, & plenitudo quaedam, (ut Hebraei loqui amant) futura, ubi 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 3.  habitare dignabitur Deus, & secundam tantùm non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pati, ubi cum morte & lacrymis, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c. 22.15.  impuritate omni, & hypocrisi in exilium missis, singula demum supernam, & plusquam humanam munditiem, & 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 5.  novitatem sortientur.  
§. 5. Hoc certè Concionum Christi Consilium unicum, augustissimae praesertim & divinissimae istius, quam ad naturalis & Mosaicae Legis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supplementum, extensionem, ampliationem, ex altero, eoque praecelsiori monte (Sinaitico quodammodo superstructo) sine tonitru, at 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 7.29.  non sine potestate, sine astantis populi metu, at non sine 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 28.  stupore, & ecstasi habitam fuisse legimus; Mat. 4. Hûc facta, dicta, instituta magistri nostri omnia palàm collimarunt, huc geminum vitae mortisque ejus martyrium, Aquae, sanguinisque sacramentum, ex 
c Joh. 19.34.  latere in Cruce confosso erumpens, & ad Ecclesiam quotidie descendens. Huc universa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solennis ad praedicandum & baptizandum 
d Joh 20.21.  Missio, ut ipsi à Patre, sic Discipulis ab ipso facta. Huc oeconomorum 
e Mat. 16.19.  Claves, quibus filios familias, seu immorigeros, seu etiam ad bonam frugem redeuntes, pro cujusque merito, flectant, temperentque fidi procuratores. Huc 
f 2 Cor. 10.14.  Militiae Apostolicae tela, quibus strenui Summi Ducis legati subditos protegant, hostes verò Contumaces fundant & debellent, 
Mar. 16.15:  & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 universam lapsi Adami prosapiam ad obsequium Christi Captivam ducant, unicè collimant, & diriguntur.  
§. 6. Huc omnia (post triumphalem Magistri exitum) Consilia, Coetus, peragrationes, ministeria Apostolorum spectant; prae omnibus verò selecta Fidei Capita, paucula quidem ea, sed ad ingenerandos bonos mores imprimis idonea, & efficacia; 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 1.13.  salubrium verhorum formula (inquit Paulus) Ecclesiis singulis, contra quoscunque animae morbos, concreditum antidotum, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: quod unum ʰ ad omnis impietatis depulsionem, & ad pietatis Evangelicae Stabilitionem aut constitutionem abunde sufficere Magnus pronuntiavit Athanasius. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epist. ad Epict. T. 1. p. 582.  Hâc quippe unâ armaturâ expugnari mundum, hoc solius Catecheseos exorcismo exulare daemones, nec aliis contra omnem Satanae ictum amuletis indigere, quam quae ex hac auspicatissimâ pyxide promi rectissimè dixeris. Idem igitur apud antiquos Catechistae, & Exorcistae Munus, & ministerium fuit; nec, sine insigni aliquo dementiae, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixturâ, Gentilium impietatibus inhaerere putabantur, qui sub hâc sacro sanctâ formâ, Christianorum fidem fuerint amplexati.  
§. 7. Unicum adjicio, sed illud Celeberrimum, & quod rem omnem (quam per has praefandi ambages moliti sumus) ad praesens nostrum institutum aperte deducat, à Confirmationis venerando, in Ecclesia, ritu, quatenus ille à baptismo latè differt, petendum Exemplum. De hac semel dixerim, post Fidem ipsam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
l Jud. 3.  geminaque Novi faederis à Christo ipso instituta, & omnibus districtè mandata sacramenta, nihil esse, quod ad perenne ejusdem Christi, aut duraturum obsequium, ad sinceram & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelicae legis obedientiam fortius obliget, Nihil, à cujus diligenti & prudenti administratione, auctiores Reipublicae Christianae fruges sperari possent, Nihil de●ique, cui aut neglecto, aut pro formâ & ex opere ut ajunt, operato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majora & p●rnitiosiora pietatis dispendia imputanda videntur. Ad hunc enim praecipuè finem, ritum istum antiquitùs institutum, & celebratum esse, tùm ut observantia Christo debita firmiùs sponderetur, & hâc quasi arrbâ, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obsignaretur, tùm ut uberiore Sanctificantis spiritus rivo in fideles & illuminatos caelitus evocato, ab eô intimè prolui, & inungi, & ad novitatem vitae roborari possent.  
§. 8. Huc etiam Paulus ipse respexisse videtur, cum adversus omnes Gnosticorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipsiusque futurae resurrectionis abnegationem, Ignita quidem illa Nequissimi tela, hoc unum Fidei scutum opponat. 2 Tim. 2.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod attinet, viro Doctissimo Sam. Petito lubens assentior, vocem ad modum Hebraeae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse, & cum alibi fundamentum denotet, hic, & 1 Tim. 6.19. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacto, aut Chirographo sumendam esse, (sicut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae aliquando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Is. 30.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redditur) adeoque ad foedus aut pactum Christi, illud Dei cum hominibus contrahentis Instrumentum respicere, cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solida & immutabilis firmitas, ex ipso, quod ei appenditur, signaculo, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicanda est: Signaculi verò hujus gemina facies, duplex Epigraphe, Ex unâ parte, divini promissi, aut Faederis Icona impressam videas, Cognovit Dominus qui sunt ejus] Fideles scilicet servos Deus nunquam non agniturus, tutaturus & remuneraturus est, nullo non gratiarum spiritus sui imbre perfusurus; Ex alterâ, Officii Nostri imago exertè, sed summatim, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscribitur, [Omnis qui nominat nomen Domini, ab iniquitate procul discedat] Quisquis salutem ab Evangelico Faedere quaerit, Quisquis Christo Nomen dedit, Obsequium despondit, Mercedem à tanto brabeutâ & agonothetâ expectat, sciat se severâ, & indispensabili lege teneri, ut improbitati, impuritati, impietati omni nuntium remittat, vitam 
m Tit. 12.12.  piè, sobriè, justè instituat, se ab omni 
n Heb. 10.26.  Voluntario peccato, 
o 2 Cor. 7.1.  á quocunque, aut Carnis, aut Spiritus, inquinamento mundandum sollicitè curet, perficiens sanctificationem in timore Domini, Deo constanter, & 
p Heb. 12.28.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serviens cum metu, & reverentiâ.  
§. 9 Ab hâc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sigilli, pactique solidi, & stabilis mentione, hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factâ, nolim persuadere mihi Confirmationis, Obsignationis, apud Latinos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Graecos, nomina adeo lucidè desumpta esse, & huic imposita, ut aliunde hauriri omnino sit impossibile; sicut nec inunctionis aut Chrismatis a phrasi istâ, quâ ver● Christianos dignoscendus proponitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vncti aut Christi (pro quo malè vulgatus [Domini] reposuit, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, legens) nomen nominans.] Illud unicum contendo, quod nemo, uti spero, diffitebitur, clarissimam Antiquissimi Ritus Effigiem (non tâm fronti signandam, quam ipsis cordium tabulis inscribendam) si alibi non extaret, ab hoc uno sigillo non incommodè peti posse. Ad haec enim duo Confirmationem institutam ab initio fuisse, extra dubium pono, 1. ut nuper baptizati (quos fratrum & fidelium titulo Ecclesia semper dignata est) per Episcopi preces, Charitate, aliisque Spiritus Sancti donis aucti (quibus, ceu charagmate per cauterium inusto, servos suos dignoscendos voluit Christus) de caetero, spes bonas nutriant, pro certo habentes Deum, suos, seu famulos, seu discipulos efficaciter agniturum, solido & paterno amore amplexurum, nec unquam, nisi prius deseratur, deserturum; idque non obscurè testari sigilli chirographo divino affixi Epigraphen, ex superiore parte, Cognovit Deus qui sunt ejus. 2. Ut professio, & abrenunciatio semel in baptismo facta, non jam, ut in infantiâ per sponsores, sed ore proprio Novitii iterata; Deo, Angelis, Episcopo, & frequenti coetu, inspectantibus & contestantibus, hoc tam sacrosancto & verendo ritu solenniter firmaretur, nec jam temerè, aut impunè violari posse putaretur, quod tantâ cum pompâ & Caeremoniâ ratum & fixum fuit: Illud quasi de caelo clarè buccinante, & tonante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facie alterâ, Discedat ab iniquitate omnis qui nominat nomen Christi.  
§. 10. Haec certè, si, quam sanctè & prudenter in Ecclesiâ Christi (seu per Apostolos ipsos, seu, ad eorum Exemplar, per Apostolicos viros, ipsorum Cathedrae & potestatis successores) ordinata sunt, tàm piè & reverenter, & constanter à Praelatis adhiberentur, aliis insuper, loco & ordine suo, Militiae Ecclesiasticae telis, in subsidium, quotiescunque res postulaverit, vocatis; si in infantiâ baptizati, statimque ubi adoleverint, Catechesi, & dilucidâ voti baptismalis & Universae Fidei capitum explicatione imbuti, ad Episcopum demum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positum, nec honore magis; quam morum sanctitate omnibus praelucentem à singularum Parochiarum Rectoribus adducendi curarentur, manuque, & benedictione ejus, ut & monitis, & interminatione paternis, ad solennem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, professionis & abrenunciationis confirmationem admitterentur, sub his tantum auspiciis ad mensam Domini aspirare permissi; depellendi insuper, & potestate clavium ligandi, & privilegiis discipulorum interdicendi, & abstinendi, quoties 
* Gal. 6.1.  praeoccupati in delicto aliquo deprehenderentur, aut voluntariae 
* Heb. 10.26.  praevaricationis rei peragerentur, solo genuinae & solidae resipiscentiae tabulâ ab hujuscemodi Naufragio redimendi, aut eripiendi; si, inquam, hâc non tetricâ sed severâ lege, nec ad inanem, & praefulgidam pompam, sed ad solennem, & statam cum nequitiis pugnam, comparatâ, in Christi Castris mereri, & proficere consuesceremus Christiani, vix dici, aut concipi potest, quam uberem & felicem messem ex hâc sement, & Culturâ, qualem Contra Carnem & Satanam victoriam, quae trophaea ab his militiae Apostolicae telis non carnalibus & infirmis, sed potentibus Deo & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprimè idoneis, ex pectari fas esset, cum spretis jamdiu his politiae nostrae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & aut universum in desuetudinem a beuntibus, aut ad inanem tantùm pietatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compositis, & in meram tandem operis, ut ajunt, operati umbram degenerantibus aut (quod adhuc pejus) ad lucrum, & avaritiam (ut 
* De Rep. Eccle. l. 5. c. 12. n. 24.  Spalatensis queritur) conversis, Ecclesiam hodie in Ecclesiâ, servos in familiâ Dei, Discipulos Christi inter Christianos, frustra requiramus, nec quicquam pium aut sanctum, praeter Unbram & Nomen, inter candidatos Pietatis, reperiamus.  
§. 11. Ut ex hoc profundo animarum torpore Evigilet aliquando Christianus Orbis, ut à tenebris plusquam Cimmeriis aut Aegyptiis, ad aliquem Crepusculi saltem, si non lucis gradum aspiret, visum est his pauculis supinum & somnolentum Saeculum inquietare; & in hunc finem, Sacrum Confirmationis ritum, Ecclesiae Antiquae satis Cognitum, ut ut in modernâ contemtui habitum, adeoque aut in aërem, aut in umbram abeuntem, tandemque à Doctissimo Dallaeo inter meras Baptismi Caeremonias numerari jussum, hoc breviculo Commentario, si non in integrum vindicare, saltem ex cineribus, quibus opprimi, & sepeliri videtur, suscitare & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliisque, quorum interest, praeferre facem, aut viam aperire, ut cujus adeò damnosum, & lugendum neglectum experimur, ab eo ad genuinos usus evocato, pari gradu felices successus, & res laetas invicem sortiamur.  
§. 12. At & praeter hos insignes & planè divinos Confirmationis Usus aliud est (ut id obiter notem) non infimi Ordinis beneficium, ad Ecclesiae Concordiam, & pacem imprimis spectans, quo scilicet Anabaptistis, & Antipaedobaptistis, fatalibus, & Epidemiis Occidentis nostri (nec hujus tantùm saeculi) pestibus, Zizaniis quidem illis, quae in Agro Reformationis, juratissimus Pacis, puritatis, & antiquitatis hostis seminanda curavit, ora in omne aevum obstruantur. Nec enim vel minimam Argumenti Umbram superesse, quâ adversus Infantium tinctionem, aut pro baptismi semel adhibiti iteratione, contra perpetuum Ecclsiae dogma, & praxim novatores militent, quae non hoc uno confirmationis Ritu, in subsidium Baptismi instituto (si, quemadmodum ad quaevis Lavacri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redimenda aut defectus supplendos opportunè paratur, sic à Pastoribus Ecclesiae legitimè, & diligenter fuerit adhibita) tanquam Clypeo, aut potius panopliâ repelli possit. Id semel, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, paucis notasse, Cordato Lectori satis erit.  
§. 13. Det Deus, ut quae sunt Pacis & sobrietatis, quae non ad lites seminandas, sed sopiendas, nec ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprimè conducunt, sollicitè, & gnaviter curemus omnes, nec per novitatem dogmatum, sed morum, ad Hierosolymam supernam & Novam, ad 
* Apoc. 11.17.  Manna absconditum, Calculum candidum, eique inscriptum nomen novum, tandemque ad verè Olympium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immarcescibilem Coronam, Coeleste bravium aspiremus.   

DE CONFIRMATIONE, SIVE BENEDICTIONE, POST Baptismum Solenni, Per Impositionem Manuum Episcopi celebrata.  

CAP. I.  
Brevicula Defensio Authoris, Johanni Dallaeo, & Samueli Maresio, opposita.  

SECT. I.  
Dallaei Disputatio de Confirmatione, Loci duo ex Hilario Sardo. Hammondi Commation unicum in Dissertationibus contra D. Blondellum in jus vocatum. Rei gestae Historia.  
JOhannes Dallaeus, vir Doctissimus, in Disputationis, quam de duobus ex unctione Latinorum Sacramentis nuper edidit, parte primâ, de Confirmatione L. 2. 
Pag. 218.  Cap. 18. Cum Graecorum Chrismationem à Latinorum Confirmatione sollicitè distinguendam curasset, eo fretus argumento, quod haec unctio apud Graecos à Presbytero & nunc ministratur, & semper olim ministrata sit, Cum Latinorum Chrismationem non ab alio, quam ab Episcopo conferri fas sit, Missis tribus primis Christianorum soeculis, ex quibus ostendisse se putat, hasce Officii sacerdotalis partes nusquam ita dispertitas, ut Presbytero cum Baptizare licuerit, consignare non liceret, ac ne vestigium quidem hujusmodi discriminis apud ullam Ecclesiae partem posse deprehendi; Missis itidem Firmiliani supra ab ipso descriptis verbis, quibus eum in genere affirmantem suggerit, Majores natu (id est, ait ille, Presbyteros) nullo habito Episcopum inter & Presbyterum discrimine, Baptizandi, & manum imponendi possidere potestatem; Misso etiam Eliberitanae Synodi Canone, ex quo se supra demonstrasse Commemorat, Latinos ipsos Presbyteros manum imposuisse Baptizatis, nedum ut eos Chrismare non potuisse putemus: Missis denique (id est) leviter tactis) Graecis, quos etiam post Sylvestri tempora (id est, post an. D. 335.) Eundem usum constanter tenuisse, clarum esse pronunciat: Tandem se, post tot velitationes, ad praelium accingit, ad disertum eâ de re hominis Latini, & quidem vetustissimi, testimonium provocans, Scriptoris scilicet Commentariorum in Paulum, qui Ambrosii quidem nomine circumfertur, verisimilius tamen Hilarius Ecclesiae Romanae Diaconus esse putatur. Hic enim cum ab an. Dom. 354. Florere caeperit, facile potuit ad Damasi, sub quo ipse se testatur scribere, 
Pag. 220.  aetatem pervenire. De Ecclesiâ certe Alexandrinâ, Nobilissimo illo Graecanicae membro, haec habet Author ille, quisquis tandem sit, Denique apud Aegyptum Presbyteri consignant, ubi praesens non sit Episcopus. Idem quoque (inquit Dallaeus) testatur Scriptor ille Quest. in vet. & Nou. Test. sive is sit supra nominatus in Paulum Commentator (quod placet Aurelio) sive alius, In Alexandriâ (inquit) & per totam Aegyptum, si desit Episcopus, consecrat Presbyter.]  

Pag. 162.  §. 2. In istis dum versatur Dallaeus, commemorare voluit, quod nuper attentaverit Vir Doctus ex Angliâ Hen. Hammond de jure Episcopat. Diss. 3. Vbi duobus viris summis Salmasio & Blondello 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exprobravit, ipse fidenter asseverans Consignationis (apud Ambrosiastrum) vocabulo solam Eucharistiae Consecrationem significari, idque ex alterius de Questionibus Scriptoris loco satis constare dictitans.]  
§. 3. Sic quidem Dallaeus. Ego, licet Curis istis sanè diu sepositis; nullum, post lustrum alterum, à Blondelli aut Salmasii manibus, placidè quiescentibus, aut periculum metuens, aut inimicitias expectans, ad aliam palaestram me, nec invitum, trahi passus fuerim, in quà fortunae Reformatae Angliae magis magisque indies videbantur positae, quam primùm tamen, me, sic inopinato, at articulate, à viro Doctissimo in arenam evocatum animadverterem, nolui quidem aut detrectare pugnam, aut ad eam tardus accedere videri, sed quicquid esset, seu mihi, seu Dallaeo veritas faveret, dum ille Consecrationis vocem ad Consignationem, Ego è contra consignationis potius ad consecrationem trahendam contenderem (uterque pro indubitato supponens, Hilarium hunc geminis locis unum idemque affirmasse) candidè & breviter experiri, paucissimis interim rem omnem ab initio resumendam & exordiendam existimans, quo faciliori compendio interveniat aequus Lector, deque hâc Causa sententiam ferat.  
§. 4. Ante annos octo mihi cum Doctissimo D. Blondello, & Salmasio, de Episcopatûs juribus, res fuit. Inter alia vero, Duo erant quae D. Blondellus, in suâ, pro sententiâ Hieronymi, de Episcopis & Presbyteris, Apologiâ, Causae suae imprimis favere censuit, ex viri non ita Magni Nominis, Hilarii (ut putat) Sardi, hujus, de quo nunc lis est, Scriptis, sub Ambrosii & Chrysostomi Laruâ fallentibus, desumpta. Hic certe, si Hilarius sit (nec enim de Umbrae nomine cuiquam litem movebo) in Commentario in Epistolas Paulinas, & ad Eph. 4. Post alia mu●ta, Centunculi in modum, consarcinata, conclusit, verbis à Dallaeo allays [Denique apud Aegyptum Presbyteri consignant, si presens non sit Episcopus] ut & in alio opere, 
Pag. 57 Sollicitius.  Questionum scilicet in vetus & novum Testamentum, Quest. 101. cum in iisdem esset, hanc antedictorum rationem subjungit [Nam in Alexandriâ & per totam Aegyptum, si desit Episcopus, Consecrat Presbyter.] His geminis locis ad partes suas vocatis, ex priori sic infert Blondellus, Ergo eadem (naturâ suâ) utrorumque [Episcoporum scilicet & Presbyterorum] potestas est, sive enim Confignationis nomine Baptizatorum Confirmationem, sive Poenitentium (impositione manuum signatam) benedictionem, sive ordinandorum consecrationem deuota●i velis, eodem res recidit: Ad totum scil. Presbyterium (qualiscunque illa sit) jure Divino pertinet. Ex posteriori autem sic, Samaritanoes Petrus & Johannes (si Hilarii Nostri ductam sequamur) quia Sacerdotes & quà Sacerdotes Confirmarunt, passimque per Aegyptum absentibus Episcopis Presbyteri consecraverunt, Quod sive de Eucharistiae confectione, sive de Chrismatione de ordinationibus sacris, interpretari placet, perinde est.]  
§. 5. Ego cum adversus eum & Alios, Episcoporum jura vindicanda susciperem, non nisi ad Scripturas, & Primaevam Antiquitatem, de quibus praecipuè cum adversariis lis erat, provocandum duxi, nec certe, aut ad Ambrosium, aut Chrysostomum, multo minus ad Sardum, nullius in Ecclesiâ Dei, aut nominis aut aestimationis homuncionem, Diaconum quippe Larvatum, Disputationis filum deducendum putavi. Interim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & aliud planè agens, cum de Eucharistiâ, Tertulliani aevo, non nisi de Praesidentium, id est, Episcoporum manu sumendâ sermo incidisset, ut & de danci Baptismum jure, quod habuit summus sacerdos, dein Presbyteri & Diaconi, non tamen sine Episcopi Authoritate, posteriorem Pseudambrosii locum (non quod post tot, & tanta Apostolicorum Canonum, Ignatii, Justini, Concilii Laodiceni, Tertulliano 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nomina, istis suppetiis opus esset, sed tantum ut cumulum augerem) Coronidis loco adjeci, ex eo concludi ratus, per omnia Primaevae Antiquitatis Saecula Eucharistiae Consecrandae authoritatem nemini, praeterquam Episcopo, Canonicè competiisse, dein verò Presbyteris, quibus Episcopus eam largitus sit. At & istis (ne quid diffitear) minus contentus, ex hoc insuper Testimonio Blondelli & Salmasii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obiter perstringendam duxi, quod in altero hujus Authoris loco, ab utroque laudato, de Presbyteris apud Aegyptum, si praesens non sit Episcopus, Consignantibus, aut Confirmationem Baptisatorum, aut Poenitentium benedictionem, aut ordinandorum Consecrationem hac Obsignandi voce denotari affirmarent, quam ex antedicto loco ad solam Eucharistiae Consecrationem pertinere arbitrabar, adjiciens [illud satis constare.]  
§. 6. Quid in hoc Commate minus ad rei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 limatum sit, quantum, aut potius quantillum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recudendum monuerint, & quam planè nihil ex eo aut Blondelli de Ordinatione, aut Dallaei de Confirmatione hypothesi accrescat, mox fusius monstraturus sum: sufficiat interim, ut ab his Carceribus ordiatur concertatio nostra, seu potius Defensio mea, quam viro Doctissimo & Contribulis sui existimationis Studiosissimo, & de me, si cum altero illo Presbyteranae causae assertore conferatur, optimè merito, debere me sentio.   

SECT. II.  
Digressio de Maresii intempestiuâ bile. Illi quid regerendum. De Antichristo. Sitne inter futuri Christi adventus Prodromos expectandus. Episcopi Wigorniensis sententia de Pastorum ambitione.  
§. 1. ALter is est Samuel Maresius, Professor Groningensis, nemini, credo, inauditus, qui Dallaeum ipsum, libro integro, satis acriter invasit, nec umbris parcendum ratus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blondello inter alia nonnulla, 
Marcs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Part 1. Pag. 70.  etiam de desertâ contra D. Hammondum suâ ipsius causâ pro sententiá Hieronymi de Presbyteris diem dixit.  
§. 2. Hic ergo Magnus, post denatum Blondellum, Presbyterianorum Athleta, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertunt LXXII, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldaeus) cum nuper ex fervore magni animi, Hierarchiam nostram, totam (si novo Aruspici, sic ex extis hariolanti, credimus) labascentem pro virili prosternere, ipsosque Reverendi Praesulis Wigorniensis, Doctoris Prydeaux, 
Exam. Theol.  cineres debellare statueret, nihil antiquius habuit, quam ut Hammondum una in Triumphi & Praedae partem duceret.  
§. 3. Hunc in Disputationis suae limine, pro tribunali sistendum curat, & dicto citius, furiosum pronunciat, ligat, flagrisque, ut bonum Presbyterum decuit, proscindit [Eo, inquit, furoris Hic Hammond processit, ut causam Papae ex professo propugnet, eumque neget esse Anti-Christum, aut illi convenire vaticinium Pauli quod extat, 2 Thess. 2.  
§. 4. Huic certe tam dirae sententiae nihil erat (coactus, sed & lubens fateor) quod ego miser opponerem, nihil quod Lictori meo contra-mutirem aut hiscerem, nihil quod (non tam pugili, sed Triumphatori) regerendum putarem, praeter illud Pythagorae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, geminos quippe furores nullatenus esse committendos. Suadente itidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyre, Ignatio, Hierarchicorum Patrono, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 5. Huic ergo tam consulto & tempestivo Monitori obsecundandum decrevi, ac quoniam, quae sint illa molliora tempora fandi, si quando Maresio accidunt, plane ignoravi, visum est mihi, mollissimo ei silentio litare, & prae omnibus ambitiosorum fascinis, Novatorum lenociniis, Apostolicum illud imprimis meditari, & intimo pectore haurire, & fovere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 6. Fieri tamen potest (spero certè) ut tandem post biennii integri moram Professoris bilis paulum deferbuerit. Quâ in re, si falsus non sum, non diffido me illi paucis persuasurum, qui Papam nunquam nominaverit, illum nondum causam ejus ex professo propugnasse, nec certè omnes, qui Papicolas argumentis, malunt, quam convitiis, superare, statim ad Anticyras relegandos, aut helleboro proluendos esse.  
§. 7. At summum esse hoc piaculum clamitat Maraesius, ei tamen, ut & universo Hierarchicorum veneno paratum antidotum, divino plane consilio; E contrario enim Du. Prideauxium ex professo disputare, praeter Papam, ante ultimum Christi adventum non esse expectandum alium Antichristum, idque non sine justo Dei Judicio evenisse, ut scil. duo Hierarchicae Turris vindices inter se committerentur.  
§. 8. Verùm dic sodes, Mi Maresi, quis eam oculis tuis obduxit nebulam, ut qui de Pauli synchronis, Pauli ●●●ba intelligenda putavit, is de Vltimi adhuc futuri ejus Adventus prodromis ea intellexisse tibi videretur? Certè si, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sub Apostoli aevo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Joh. 11.22. Ibid. v. 18.  ut & Antichristi definitionem, quod sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & alia multa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicia seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imprimis verò illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de Simone (si ipsi credamus) summo Deo (si Patribus) Satanae primogenito, de spurcissimis ejus Asseclis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnosticis interpretanda duxerim; si, inquam, haec omnia eo modo prius interpretatus, post mutato quasi consilio, meique planè dissimilis, ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eadem ante ultimum & adhuc futurum Christi adventum expectanda docerem, si Judaeos de Eliâ suo somniantes Evigilare juberem, & pro Eliâ Simonem praestolari, Esset, cur Ira Professoris etiam vehementiùs in me insurgeret, esset cur me in amentiam & insaniam usque prolapsum clamaret, esset denique cur me cum Reverendo Praesule Committi, idque (quia Hierophantae nostro sic placuit) ex justo Dei judicio contigisse agnoscerem.  
§. 9 Verùm non sunt haec mea, sed Maresii visa, qui errore non dissimili, affixum ad nomen Papae Acrostichum. [Pastorum Ambitio Peperit Antichristum] ex praeliminari Reverendi Praesulis Epistola allatum, in totius causae ejus praejudicium trahendum putavit, satis quidem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Siquidem, tametsi Acrostichon hoc vel de caelo lapsum daremus, atque ob id summam ei fidem deberi, nulla tamen cogit necessitas, ut quod Author ejus de Pastoribus prophetavit, de Praesulibus intelligatur: Praesertim cum quod in depictâ tabulâ se puerum vidisse narrat Praesul, ipse jam senex, & ad Tribunal Christi statim sistendus, non de aliis, quam Maresianis Pastoribus (Presbyteri ni fallor, sunt hi) interpretandum duxisset. De illis nempe, ante omnes mortales, verbis immediatè subjectis (si ea vidisset, aut nos videre voluisset Maresius) pronunciavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominari volunt, nemo ut oportet obtemperare; sic ut tandem fiat, 
Ep. Ded, ad Fascicul. controv. 21.  hoc non gladio Oris, sed Ore Gladii decidendum Problema, An suprematus Papalis habeatur potius Antichristianus, quam Presbyterialis & enthusiasticus.]  
§. 10. Meminerit, obsecro, Problema illud Hammondi non esse, qui ut nullos in Pauli Epistolis Presbyteros secundarios invenisse se profitetur, sic in hodierno ipsorum consistorio Antichristum Paulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non potuit quaesivisse. Sed accidere illud viris doctis & bonis, ut quos vehementius aversantur, iis pessima quaeque ominentur. Quod superest, valeat bonus Professor, & ab homine furioso sibi mentem bonam, & optima quaeque voveri patiatur, nec aliud fervidioribus monitis suis responsum expectet.   

SECT. III.  
Concessio Dallaei quam opportunè Hammondo subvenerit. Oppositio prima Dallaei. Responsio nostra. Non omnia vidit Blondellus, imo nec Dallaeus. Locus Firmiliani de Episcopis, ad Presbyteros detortus. Eucharistiae consecratio Presbyteris, nisi absente Episcopo, olim non competebat. Testimonia Canonis Apostolici, Ignatii, Canonis Laodiceni, Justini, Tertulliani, Firmiliani, Paciani, Hieronymi, Dallaei, Blondelli concessio, Labyrinthus, Consignationis vox ambigua. Mendae in Sardi Commentario.  
§. 1. VErùm Dalleo, venerando seni, alia victima, nec ea planè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, paranda est: Nec certè aut Blondello, aut Salmasio, aut cuivis mortalium tantillam injuriam fecisse me patior, paratus, si quid errasse me comperio, veniam deprecari, eamque in gratiam, commation integrum, cum viro optimo (breviter, si id fieri posset) ad in cudem revocare.  
§. 2. Et certè cum omnia pensiculatius libraverim, me vix, aut ne vix quidem, à lapsu aliquo liberandum deprehendi, nisi idem, qui me lapsum monuit, Dallaeus sublevasset. De consecratione non est quod quicquam immutem, aut recudam, de Consignatione certè aliter me sentire faterer, nisi Dallaeus, cui id maxime interest, lubenter concederet, id sanè verum esse (si illi credimus) quod à me ponebatur, eandem esse utriusque loci rationem, nam & rem, & verborum germanitatem id satis docere, & eundem esse utriusque loci scriptorem, multa suadere.  
Quod cum nec postulanti mihi Doctissimus Monitor Meus, tam pronus largiatur, non diffido me ipsi persuasurum, & ex ipsâ Blondelli sententiâ, & suâ, recte & irrefragabiliter procedere, quicquid isto Dissertationum Commate contra Blondellum, proposui: Si enim quod de Presbytero Consecrante dixit Sardus, revera de Eucharistiae confectione intelligendum sit, nihilque, ipsis fatentibus, per Consignationem Sardus voluerit, quod non idem vocabulo consecrandi intellexerat, non aliis causa mea suppetiis indigebit, quam quas ipsi mihi Adversarii opportunè, & liberaliter largiti sunt.  
§. 3. Haec statim fusius monstraturus sum, singula interim, quo ille proposuit ordine, distinctiùs prosecuturus.  
§. 4. Et primò hoc sibi mirabile videri affirmat, quod rem, quae, si isti Theologo crediturus sit, satis constat, constare tamen non viderint, non modo Salmasius & Blondellus, Nostrorum Eruditissimi, sed etiam Sirmondus & P. Aurelius, Adversariorum fere Corypbaei.  
§. 5. At respondeo, Primò, (omissis Sirmondo & Aurelio, quibuscum nullum mihi negotium erat, & Oratione ad Blondellum, & Salmasium, quibuscum universa Res mea agebatur, conversa) illud equidem nimis ●onstare, non omnia seu vidisse, seu agnovisse viros illos, licet verè perspicassimos. Multa quippe eos sedulò conquisivisse, & coacervasse, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suae quovis modo prodesse, infinita celasse, vel omisisse, quae officere videbantur. Horum non exiguos manipulos, sed messem integram Dissertationes istae de Episcopatus Juribus, contra eorum sententiam lucubratae lectoribus aequis proposuerunt, nec est quod hic spicae sublegantur.  

Pag. 154.  §. 6. Imò nec Dallaeus ipse, licet oculatissimus, in iis quae alibi Blondello addidit, & in hoc ipso capite nobis recudit, id quod cuivis attento facile constaret, perspexisse videtur. Cum enim Firmiliani locum de Haereticis baptizantibus (ut dictum est) proponant, praesidere in Ecclesiâ Majores Natu affirmantis, 
Inter Cypr. Ep. 75.  qui & baptizandi & manum imponendi & ordinandi possident potestatem, & per Majores Natu, non solos Episcopos, sed unâ cum iis Presbyteros propriè sic dictos intelligi jubeat, palam est de Episcopis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locutum esse Firmilianum. Sic enim post paucula sequitur in ea ipsa epistola, nisi si his Episcopis, de quibus nunc, 
Pag. 155. & Pag. 218.  minor fuit Paulus (vides Episcopos disertè nunc dici, quos modò majores natu nuncupaverat) ut hi quidem possint per solam manus impositionem venientibus haereticis dare Spiritum Sanctum.] Et iterum, Nos etiam illos, quos hi, qui prius in Ecclesiâ Catholica Episcopi fuerunt, & postmodum sibi potestatem Clericae Ordinationis assumentes baptizaverant, pro non baptizatis habendos judicavimus.] Id fusiùs monstrari posset, nisi res ipsa, & universa Epistolae series loqueretur.  
§. 7. Secundò etiam respondeo, nedum illud prodigii esse, si, qui ad illa singula, quarum auxilio interpretationem nostram concinnavimus, animum non adverterint, illi ea omnia non perspexerint, quae aliis quibusque, perspicillis istis uti dignantibus redduntur perspectissima. Nos certè locum istum de Presbytero confignante ambiguum & obscurum, ex alio ejusdem Authoris luculento, & (si Dallaeo ipsi credamus) planè cognato, ubi diserte consecratio reposita est, explicandum censuimus; simulque praxim antiquam Alexandrinam aut Aegyptiacam, de Presbyteris, non nisi cum deesset Episcopus, Eucharistiam consecrantibus, Ambrosiastro nostro memoratam, & sive ex Canone vetusto, seu tantum ex more istius Ecclesiae obtinentem, Ex Canonibus totius Ecclesiae antiquissimis, primorumque Patrum dictis huc pertinentibus, imo ex synchronis, & aetatem Authoris hujus (quisquis ille fuit, sen Hilarius Diàconus, seu quis alius, circa medium saeculi quarti; paulo ante Damasi Episcopatum) proximè attingentibus, dilucidare conati sumus.  
§. 8. Nempe ex Canone imprimis Apostolicorum 40, omnia Episcopis concredente, sic ut nihil omnino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine Episcopi sententiâ facere Presbyteris liceat. Concinente plane Ignatio, Ep. ad Smyrnenses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nemo sine Episcopo quicquam eorum, quae ad Ecclesiam pertinent, faciat. Ut & Laodiceno Canone 56. An. Chr. 364. tribus tantum ante Damasi Papatum annis, cui Ambrosiastrum Nostrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè statuit Blondellus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyteri nihil agant sine sententiâ Episcopi. Dein ex eodem Ignatio de Eucharistiâ disertè decernente, ad eosdem Smyrnenses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Illa firma Eucharistia existimetur, quae vel ab Episcopo sit, vel ab eo cui ab Episcopo commissa est. Et, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Non licet sine Episcopo offerre, sed cum illi videatur, ut tuta & firma sit, etc. Justino itidem Martyre, sub finem saeculi secundi, & Tertulliano, sub initium Tertii, idem affirmantibus, Non de aliorum (ait hic de Cor. Mil.) quam de praesidentium manu (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ait ille, Apol. 2.) Eucharistiam sumimus (quos alibi summos sacerdotes, & Episcopos dici, satis certum est.) Quibus illud Firmiliani modo prolatum, satis concinit, in Ecclesiâ praesidere Majores Natu (hoc est, ut ostendimus, Episcopos) & baptizandi, & manum imponendi & Ordinandi potestatem possidere. Cui & par illud Paciani est, Ser. de Bapt. Lavacro peccata purgantur, Chrismate Spiritus superfunditur, utraque verò ista manu & ore Antistitis inpetramus. Quibus & illud Hieronymi addi potest, qui licet eminentem & exortem Episcopi potestatem non Christo sed hominibus imputet, eam tamen ita Episcopis dari affirmat (adversus Lucifer.) ut sine Chrismate & Episcopi jussione, neque Presbyter, neque Diaconus jus habeat baptizandi.  
§. 9 Placet hîc ipsum de Temporibus, ex quibus praelatus Presbyteris Episcopus, fatentem audire: Obtinuit, inquit, ut non Chrismare, non baptizare, non poenitentiam reconciliare, ne usitatissima quidem & insima ordinis sui Ministeria, si adesset Episcopus, invadere vel attingere, nisi eo imperante, annuente, auderent Presbyteri.] Rectissimè quidem, modo advertisset ab Apostolicorum Canone, ab ipsius Ignatii aevo, hoc argumentum simulque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non inane aut fallax, quod Episcoporum praerogativam stabiliat, eosque Presbyteris quibuscunque longo intervallo antecessisse testetur, nobis descendisse.  
§. 10. Haec cum ita se habeant, simulque omnibus in Confesso sit, Consecrandi vocem de Eucharistiae confectione solenniter omni aevo Usurpatam esse; quis quaesumus dubitandi locus superest, quin haec Ambrosiastri sententia, quae consecrationem disertè nominat, de Eucharistiâ intelligi posset, quam nondum in Aegypto, si huic Authori credamus, conficiebat Presbyter, nisi aut abfuerit aut defuerit Episcopus.  
§. 11. Blondellum hic ipsum audiamus, Cujus haec verba sunt. Passim per Aegyptum absentibus Episcopis Presbyteri consecravere, quod sive de Eucharistiae Confectione, sive de Chrismatione, sive de Ordinationibus sacris interpretari placeat, perinde est.]  
§. 12. Nos igitur, ne longi simus, de tribus unum eligimus, & quandoquidem ipse affirmaverit, quodcunque horum placuerit, perinde esse, bonâ cum veniâ Doctissimi viri, quia maximè placuit, Consecrationem ibi loci de Confectione Eucharistiae Exponendam esse diximus. Quod si nobis poscentibus (si non nostri, saltem Blondelli Clientis sui gratiâ) largiturus sit Dallaeus, necesse erit in eandem nobiscum sententiam festinet, de altero Ambrosiastri hujus loco, [Apud Aegyptum Presbyteri consignant, si praesens non sit Episcopus] eumque de Confectione Eucharistiae interpretandum statuat. Illud quippe 
* dal. de confirm. p. 220.  Vir Doctissimus, ut praemonui, libenter agnoscit, Eandem utriusque loci rationem esse, & consecrationem unius, alterius consignationem esse.] Nullum sanè hic (si quid video) effugium patet, nisi illud quod candidè, & liberaliter, sed ut causae suae prodesset, largitus est Blondellus [Consecrationem scil. pro Eucharistiae Confectione accipi posse] ex ejusdem denuò Causae necessitatibus retractetur, & plane negetur. Quod si fiat, agnoscet aequus Arbiter, hoc esse, si quid aliud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 13. Illud interim, Tertiò, observatu non indignum accidit, in quam inextricabilem Salmasius & Blondellus, suarum partium study, Labyrinthum inciderint; incerti planè, & addubitantes, an de Confirmatione baptizatorum, an de Poenitentium benedictione, an de Ordinandorum consecratione, Consignatio Sardi intelligenda sit; Illud quippe pronum esse, ut qui à verò aberraverint, in varias semitas & sententias dissecentur. Quibus & illud adjiciendum est, ex sententiâ Dallaei, inter Baptismi ritus Consignationem ponendam esse. Quâ in re si Calculum rectè posuerit, sequetur etiam ex ment ejus, Consecrationem Baptismi ritum esse, quo quidem posito, quis quaesumus eam Presbytero abjudicaturus est?  
§. 14. Mihi interim nihil promptius visum est, quam vel vocem satis ambiguam (ipsis fatentibus, qui, tribus propositis sententiis, quae demum praeferenda est, non statuerunt) à notiori, & magis vulgari [Consecrationis] (idque ex ipsorum suffragio) explicandam esse, vel levi demum Librariorum mendâ (quales huic Commentario non infrequentes subesse 
* Ait ille (Aurel.) hoc opus praeter innumeras mendas, etc. dal. de Confirm. p. 221.  Aurelius notavit, nec refragatur Doctissimus 
† De mendis frustra huic invidiam facit Aurelius. Vix enim quicquam Patrum à mendis immunis est. dal. Ibid.  Dallaeus) consignant] hoc in loco, pro [Consecrant] in illo repositam esse.   

SECT. IV.  
Secundae Dallaei oppositioni respondetur. Consecrandi vox quam generalis, Consignandi specialis.  
§. 1. AT inquit Vir Doctissimus, Consecrandi vocem generalem esse & maximi ambitus, tam de personis, quam de rebus dictam (Hammondo, ut putat, non negante) consignare angustius esse, nec, quod meminerit, de Eucharistiae Confectione, simpliciter ut hoc loco, usurpatam.  
§. 2. At respondeo, 1. Nec Consecrandi vocem ita generalem esse, nec Consignandi Augustam, ut quicquam exinde Blondello & Salmasio, Clientibus ipsius, lucrari possit Dallaeus. Nec enim consecrationem apud idoneos Authores pro Confirmatione aut poenitentium Benedictione Usurpatam inveniri, nec Consignationem de Ordinationibus, de quibus Hammondo cum Blondello praecipualis erat, dici constat: ut interim de poenitentium Benedictione nihil dicamus, quibus nec Consecratio, nec Consignatio competit.  
§. 3. Et certè si Hammondus Novus Interpres audiat, qui, cum mendam subesse credat, ideoque Exemplo non indigeat, Exemplum Nullum attulit in quo consignare diceretur Episcopus, dum Eucharistiam celebraret; Curio non aequè, imò magis Novus Dallaeus, qui Exemplum cum opus esset aequè non adduxit, in quo consecrare simpliciter dicatur, vel qui baptizatos confirmat, vel qui poenitentibus manuum impositione benedicit?  
§. 4. At & eadem haec recoquit, & fidentius prosequitur Vir Doctissimus, & cum sit eadem utriusque loci ratio, & unius Consecratio, alterius sit consignatio, omnino potius & verius videri statuit, ut id quod generalius est, ex eo interpretemur quod est specialius & magis proprium, quam contra, & consecrare de obsignatione intelligamus, quam obsignationem de Eucharistiae confectione, cum Consignationem quidem Consecrationem & esse & dici omnes confiteantur, Eucharistiae Confectionem dici simpliciter Consignationem, nemo (ut opinatur) audiverit.  
§. 5. At itidem respondeo, 1. Consignandi vocem non esse specialiorem aut magis propriam, quam sit Consecrationis: Nec verò hîc Argumentis opus esse, ipsis quippe Blondello & Salmasio lubenter fatentibus, qui Consignationem & Confirmationi, & Poenitentium benedictioni, & Ordinaudorum Consecrationi Communem (hoc non est, propriam) posuerunt, Cum tamen Consecratio (de Confectione Eucharistiae & Ordinatione frequenter usurpata) non ita latè pateat, nec dum enim (ut dictum est,) exemplum attulit Vir Doctissimus, in quo de Confirmatione, aut poenitentium benedictione usurpetur.  
§. 6. At 2. Si Consecrari Neophyti dici possent, cum vel Chrismate vel impositione manuum perficiebantur, (quod Causae suae prodesse credit Dallaeus) quid quaesumus prohibet, quo minus, qui pani in Eucharistiâ signum Crucis, aequè ac Catechumenorum fronti in baptismo impresserint, aequè itidem, & pari vocis proprietate, Consignare dicantur? At Nos (ut dictum est, & mox etiam fusius demonstrabitur) istis auxiliis non indigemus.  
§. 7. Obiter hic notari potest, pro Consignatione, quae procliviori Mondâ à Consecratione degenerare potuit, & frequenter, (ut Dallaeo placet,) de Baptismi Caeremoniâ usurpatur, Obsignationem à viro Doctissimo substitui, (quae de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Confirmatione ubique usurpatur) quo jure ipse viderit, nec tamen quicquam ei exinde lucri accrevit, nihilo enim probabilius redditur Consecrationem simpliciter usurpatam, de Obsignatione aut Confirmatione intelligendam esse.   

SECT. V.  
Tertia Dallaei Oppositio. De Eucharistiae per Presbyteros confectione sub Damasi aevo. Libertas Aegypto peculiaris, quaenam fuerit. Conclusio hujus litis.  
§. 1. SUperest ut altari tandem rationi, ex rebus, inquit, ipsis, scil. Ex eo quod Aegypto peculiaris sit mos ille, petitae respondeamus: sic enim Dallaeus [ejus Author non modo concedit, sed ipse disertè ponit Presbyteralem Consignandi, absent Episcopo, libertatem hic ut rem Commemorari Aegypto peculiarem. At (inquit) potest●as Eucharistiam, absent Episcopo, consecrandi Presbyterorum in quibusvis Orbis Christiani Provinciis, etiam Romae & in toto Occidente Communis; Neque (inquit) puto ullum Christianismi vel Tempus, vel Clima monstrari posse, quo Presbytero non licuerit, extra Episcopi praesentiam, Eucharistiam rectè conficere.]  
§. 2. At ex antedictis constat, Canone praesertim Laodiceno, Ambrosiastro recentiore, & Damaso plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Universam Ecclesiae Administrationem adhuc penes Episcopos mansisse, nec quicquam fecisse Presbyteros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sine eorum jussu & mandato, nec dum enim Morem illum Justini, & Tertulliani aevo celebrem, exolevisse, aut de aliorum Eucharistiam, quam de Praesidentis, aut Episcopi manu, aut ex jussu ejus, rite, i. e. Canonicè & ordinariò sumi consuevisse; Universae rogo Ecclesiae Codicis Canones Vir Doctissimus consulat, & percurrat, nec quicquam inveniet, quod opponat. Si igitur aut ex Canone aliquo Alexandrino, aut ex more saltem per Aegyptum universam obtinente, vel defuncto, vel absente Episcopo, sine ullâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus significatione, Eucharistiam Presbyteri, ex authoritate ordini Presbyterali adjunctâ, liberè consecrabant, nil obstat, quin hujus libertatis, ut Aegypto peculiaris, nec tamen, nisi cum deesset Episcopus, ad Presbyteros Canonicè pertinentis, Ambrosiaster Noster opportunè mentionem faceret.  
§. 3. Videt Jam Doctissimus Dallaeus, quibus argumentis stabiliri sententiam suam sentiat Hammondus, nec adhuc desperet tritissimam voculae satis notae expositionem, Consecrationis scil. per Eucharistiae Confectionem explicatae, non ita novam & inauditam aequis arbitris censeri posse: simulque ex eâ, si non meo, saltem ipsius Dallaei calculo, Consignationis Vocem metiendam esse; ni fortè proclivi, & facili librariorum errore, haec pro illâ substituatur, & utrobique [Consecrat & Consecrant] non [Consignant] reponenda sit.    

CAP. II.  
Alia quaedam praeliminaria de Blondello, & Dallaeo.  

SECT. 1.  
Presbyteralis Ordinationis Exemplum in Colutho & Ischyrâ, Blondelli hypothesi oppositum. Alexandrina synodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sardi honori faventior Hammondus, quam Blondellus. De Sardi Commentariis paucula.  
§. 1. DE Commate integro, prout in Dissertationibus propositum est, haec paucula dicta sunto. Caeterùm quia hac in re 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duobus viris summis Blondello, & Salmasio exprobrari (si notasse tantum, idque leniter, sit exprobrasse) adeo mirandum optimo Dallaeo videtur, simulque ex his Ambrosiastri verbis ab ipso novum petitur argumentum, quo sub Consignationis titulo Confirmationem (ut & Ordinationem Blondellus & Salmasius) Presbyteris, non Episcopis solis competere, lectoribus persuadeat; Duo haec in gratiam Eruditissimi Viri, ex abundanti adjicere haud gravabor, alterum quod Blondellum & Salmasium Clientes, alterum quod ipsum tam nobilis paris Advocatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respiciat.  
§. 2. Et primò, cum Blondellus & Salmasius, qui ut Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labefactarent, ex hoc Ambrosiastri loco causae suae suffulciendae tibicinem aptarunt, in hoc planè consenserint, eodem rem recidere, 
* Blondel. Apol. p. 57 Salm. Appar. ad lib. de Prim.  sive Consignatione baptizatorum Confirmationem, sive poenitentium benedictionem, sive Ordinandorum Consecrationem denotari velis, eam tamen, qualiscunque sit, seu Ordinatio, seu Confirmatio, seu benedictio, ad Presbyteros jure divino pertinere: Annon eo ipso satis testantur se Notissimae illius, apud 
† Tom. 1.732.  Athanasium aliosque, Coluthi & Ischyrae Historiae, quam uterque satis clarè vidit, Blondellus 
* Apol. pro Hieron. p. 168.  alibi satis latè descripsit, eâque Patrum saltem Canoni derogatum esse agnoscit, aut parum memores, aut de illa nequaquam sollicitos fuisse: Cum in hac ipsa Aegypti primaria metropoli Alexandriâ, Coluthus (non ut in altero Athanasii loco Parisiensis editio bis, & Latinus Interpres P. Nannius semel legit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholicus quidam) Presbyter Presbyteros ordinans, & sic (si Blondello credamus) consignans, graves quidem, at non immeritas temeritatis hujus paenas dederit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnis ejus actus rescissus est, omnes ab eo ordinati in schismate, ad Laicorum Classem redacti, & ut Laici ad synaxim admissi? Quâ in re non fidentius Hammondus ipse pronuntiasset, eam satis constare] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim inquit Athanasius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Manifestum, & nemo de eâ re dubitandum putavit.  
§. 3. Sic & de Ischyrâ 
* Pag. 764. D.  alibi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, se Presbyterum jactat, cum Presbyter non sit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (faede iterum ut dixi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Parisiensis Editio legit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iterum) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Celutho enim Presbytero ordinatus est se Episcoprum fiugente, & post in communi Synodo Hosii & Episcoporum cum eo, ad Presbyteratum redire jusso, & ex consequenti omnes à Colutho ordinati ad locum, in quo prius fuerant recurrebant, & ita Ischyras Laicit annumerabatur.  
§. 4. Quid clarius? In hac ipsa Alexandrina Synodo (quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non generalem ut Nannius reddidit, sed totius Aegypti communem, dixit Athanasius) An. Ch. 319. paucis (triginta circiter) ante Hilarium Sardum Ambrosiastrum nostrum annis celebrata, solenniter statutum est, Presbytero Presbyterum, Colutho Ischyram ordinare non licere, (adeoue non consignare, sumptâ consignandi voce, eo quo vult Blondellus significatu) ipso etiam Colutho, ob hoc ipsum, quod sibi jus istud assumserit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imaginarium, non verum Episcopatum assumsisse pronuntiato. Adeò sollicitè Aegyptiorum, de quibus Sardus loquitur, Ecclesia Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & exortem dignitatem saeculo isto tutabatur; incredibilem planè & plus quam mythicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passa, si nullo lethaeo aut venenato poculo absorpto, intra XXX annorum spotium sic universam immutatam credamus, ut id jam impune (si non cum mercede) sub Sardo liceat, quod sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub Hosio mulctabatur. Vidit haec, inquam, & ad commoda sua quam potuit suaviter inflectenda alibi curavit Blondellus, facto Coluthi Patrum Canones violatos lubenter agnoscens, at nullo poenitentiae aculeo, aut stimulo tangitur, quòd hanc per Vniversam Aegyptum Presbyteris omnibus licentiam ipse indulserit, cujus à Colutho, & Ischyrâ paenas satis inclementes exigi non gravatur. Haec si aut non perspexit, aut inter se, ratione tempoporum & locorum habitâ, componere, & conciliare nescivit Blondellus, quomodò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitabit? Si quod ipse probè noverat, maluerit nos non videre, malo patrocinio causa non bona pejor fiet.  
§. 5. Quicquid contrà afferatur, palam est Blondellianum Ambrofi●stri interpretamentum Alexandrinae (adde etiam Vniversalis Ecclesia) praxi, & decretis adversari, ideoque melius Hilario huic consuluisse Hammondum, qui si fortè minus commodè, nec planè ex ment ipsius, voculam [Consignant] interpretatus est; id certè curavit, ut qui eâ usus est, cum Vniversâ Christi Ecclesiâ sensisse putaretur. Nec enim opus fuit, ut qui Pelagianae haereseos ab Aurelio, Luciferiani schismatis etiam ab ipso Blondello, Dallao, adque adeò ab omnibus insimulatur, idem Aeriani quoque dogmatis reus, i. e. Presbyterianae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assertor putaretur, presertim cum 
* In Eph. 4.  eodem loci, Episcopum Sacerdotum Principem, & Apostolos Episcopos esse nobis satis liberaliter largitus sit. Et si quaedam nec nobis nec reformatis Gallis grata futura miscuerit, scil. in populo inter initia (nascente Ecclesiâ) omnibus concessum esse, & Evangelizare & Baptizare, & Scripturas in Ecclesiâ explanare, nunc (ipsius aevo) neque Diaconos Praedicare, etc. Aequum tamen erit, & Charitati optimae quaeque speranti congruum, ut nec de malis pejora, nec de pejoribus pessima quaeque suspicemur.  
§. 6. Relegat interim Vir Doctissimus (si non nimis displiceat) quae per sesqui-alteram paginam ex hoc Ambrosiastro laudavit & descripsit (simulque prolixo ornavit Commentario) Blondellus, & ex animo respondeat, an hic demum Hilarius Sardus, Ecclesiae Romanae Diaconus, Orbis Deucaleon (nasutè & Ironice) ab Hieronymo nuncupatus, Luciferiani Schismatis strenuus advocatus, qui Graecorum (ut videtur) rituum aequè ac linguae ignarus, de Alexandrina Ecclesiae praxi pronuntiavit, qui Centones & Stromata, sic sibi, sic aliis omnibus difformia, nullis antiquorum aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimoniis fretus, undique conquisierit, statuminandae Universae Politiae Ecclesiasticae satis idoneum firmamentum censeri debeat, ad cujus ideam, Normamque ipsi Alexandrinae Ecclesiae, de quâ pronuntiat, Canones (ex quibus ipsis Presbyteralem Ordinationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & planè nullam, omnésque qui sic ordinati, ad Laicorum Communionem denuò redactos, supra docuimus) reformandi sunt.  
§. 7. De Blondello hactenus, cujus causae interfuit, ut Consignatio Ordinandorum Consecrationem significaret, eaque ex hujus tam antiqui, sub medium quarti saeculi scriptoris Authoritate, Presbyteris competeret.   

SECT. II.  
Dallaei Sententia proponitur, & per partes examinatur. Vox Sacramenti latè sumpta de quolibet sacro ritu. De Confirmatione quid senserit Ecclesia Anglicana sub Henrico VIII. Vnctio fine Confirmatione, Chrismatis usus in Baptismo apud Graecos, 
* Authorem Ecclesiasticae Hierarchiae.  Damascenum, Occumenium, Simeonem, Harmenopulum, Basilium. Apud Latinos, Hieronymum, Gregorium, Tertullianum, Honorium Augustodunensem: Ritus Ecclesiasticus & mutabilis. Ejusdem Symboli multiplex usus. Impositio manuum in Confirmatione, à Chrismate in Baptismo distinguitur. Confirmatio per solam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fine Vactione. Rituum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pacis cura.  
§. 1. AD Dallaeum quod attinet, Ille quidem his paucis lineolis rem suam omnem conclusisse, 
Pag. 220.  & ex voto confecisse sibi videtur, 1. Consecrandi vocem generalem, & maximi ambitus esse statuit, quae tam de personis, quam de rebus dicitur; quo posito, deinde assumit Consecrari satis idoneè dici posse Neophytos, cum vel Chrismate vel manuum impositione perficiebantur. 2. 
Pag. 221.  cum eadem sit utriusque Sardiani loci ratio, & unius consecratio alterius sit consignatio, consignationem etiam de eâdem Chrismatione intelligendam esse, adeoque Chrismationis, & Manuum impositionis potestatem, ex suffragio Sardi, 
Pag. 224. & sequent.  & aliorum Complurium, paenes Presbyteros fuisse autumat. 3. Chrismationem hanc, & manuum impositionem meram baptismatis Caeremoniam semper habitam fuisse docet, & proinde sequi, Confirmationis, quem dicimus, ritum, licet hodiernae ecclesiae notissimum, prioribus tamen & purioribus saeculis planè inauditum, sequiorum Latinorum 
* Vestrum illud Episcopalis Confirmationis figmentum, de Cons. p. 200.  figmentum esse, qui Sacramentorum numero à binario ad septenatium aucto, non-nisi somnia pro Sacramentis nobis venditarunt.  
§. 2. De hac universâ Doctissimi viri sententiâ, praecipuè quidem contra Bellarminum, & Aurelium, caeterosque Papalis Hierarchiae propugnatores institutâ, in multis tamen Praelaticae seu Episcopalis dignitatis assertores ex aequo prement, adeoque contra Reformatam (necdum deformatam) Angliam nostram, reliquosque Primaevae Antiquitatis, & puritatis, & simplicitatis indefessos asseclas, aut vindices, qui Episcopalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contra Presbyteranam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tutandam duximus, & inter ritus Apostolicos, aut Ecclesiasticos, licèt non inter Sacramenta à Christo instituta, Confirmationem Episcopalem numerare consuevimus, militante, quid nobis visum sit, paucis docebimus. Id autem rectius facturi videmur, si omissis iis, quae modo attigimus, de Sardo, de Consecrandi, & Consignandi vocibus, etc.) rem ipsam aggrediamur, & in limine nonnulla distinguamus ambigua, alia explicemus obscura, ita enim fiet, ut res omnis verborum involucris dolisque, quibus imponi incautis solet nudata; clariùs tum conspiciatur, tum dijudicetur.  
§. 3. Et primò, quod ad vocem Sacramenti attinet, eam aliquando Latè, aliquandò strictè apud Latinos usurpari notum est; Latiori significatu, quilibet sacer, praesertim Symbolicus Ritus. Sacramentum non incommodè dici potest. Sic 
* Ep. 72. p. 103.  Cypriano dicuntur utroque Sacramento nasci, qui praeter manus impositionem ad accipiendum Spiritum, Ecclesiae etiam Baptismum acceperunt. Sic in 
† Inter opera Cypriani, Pamel. edit. p. 230.  Synodo Carthaginensi, neque Spiritus sine Aqua operari potest, neque aqua sine Spiritu, (ait Nemesianus à Threbunis Episcopus) Malè ergo, inquit, sibi quidam interpretantur, aut dicant quod per manus impositionem Spiritum sanctum accipiant, & sic recipiantur; Cum manifestum sit utroque Sacramento debere eos renasci in Ecclesiâ Catholicâ. Utrobique palam est Sacramenti vocem latè sumptam, aequè manus impositioni, ac Baptismo accommodari. Nec desunt ejusdem Locutionis Exempla apud antiquos.  
§. 4. Nos verò qui Sacramenti voce strictè sumptâ, non quoslibet Novi foederis ritus, sed paucos & primarios, eosque à Christo ipso exertè institutos, & omnibus universim ad salutem, ex necessitate praecepti, si non & medii, propositos, intelligi volumus, nullam hic cum Dall●● litem nectimus, sed binario Sacramentorum numero contenti, septenarium aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jubemus; aut Ecclesia Romanae, Novorum ut dogmatum, ita Sacramentorum feracissimae matri lubentes relinquimus: Sit modo in Ecclesiae albo censuque, & Apostolorum seu praecepto, seu saltem praxi Originem suam imputet Confirmatio; de aliis molesti, aut solliciti non erimus.  
§. 5. Libet hic commemorare quae in Ecclesiâ nostrâ sub Henrico 8. ante factam doctrinarum, quam dicimus, reformationem, in libro. An. Chri. 1543. Ex jussu Regiae Majestatis edito, cujus titulus est Necessaria Doctrina & Eruditio, etc. Hâc in re definita sunt. A Scripturis ordiuntur, ubi Apostoli, nascente Ecclesiâ, quamvis indubitanter crederent baptizatos omnes eo Sacramento perfectè regeneratos esse, perfectè Corpori ejus insitos, plenariam peccatorum remissionem accepisse, donisque & gratiis Sancti Spiritus imbutos esse, Baptizatos tamen post acceptum lavacrum revisisse reperiuntur quorum precibus & manuum impositione, Spiritus Sanctus donari, & conferri legitur. Linguis enim loquebautur, & prophetabant, Quibus omnibus non solum ipsi, qui tam miris donis splendebant, in fide Christi magis stabiliebantur, & ad majorem Confessionis Constantiam proficiebant, sed & ipsi infideles, à Christo adhuc procul positi, facilius ad fidem, & Evangelium amplectendum trahebantur.  
§. 6. Ab his initiis Confirmationis Ritus ad Ecclesiam pervenit, cujus, Primaevi Patres, sumpta hinc occasione, & in hâc Apostolorum praxi jacto fundamento, reputantes insuper quam sit illud pronum & facile, in Baptismo regeneratos, Spirituque donatos, tentationibus, infirmitatibus, imo peccatis & malitiâ sua proditos, ab eo excidere; hunc semper morem observandum duxerunt, (sicut per omnes Seculorum successiones celebratum videmus) ut Christiani omnes post acceptum lavacrum ad Episcopos adducerentur, nempe ut Oratione, & manuum impositione, & Sancti Chrismatis consignatione Confirmarentur, i. e. eas à Spiritu Sancto Gratias impetrarent, quibus freti, in donis & beneficiis Baptismo collatis, firmiores & constantiores persisterent, ne ab iis leviter refilirent, aut exciderent, sed ad majorem, & magis athleticam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provecti, non solum fidem Christo desponsatam contra omnes Persecutionum minas inconcussi profiterentur, sed & contra hostes Spirituales, Mundum, Satanam, Carnemque acrius militarent, sublatâ alacriter Christi Cruce, tribulationes, & afflictiones huius vitae fortiter tolerarent, & denique largiores, & locupletiores Spiritus Sancti virtutes & gratias à Christo reciperent.  
§. 7. Nec igitur Sacramentum hoc Confirmationis (nomine, ut diximus, latè accepto) à quovis contemni debere, sed in infantiâ Baptizatos liberos (sive à Pastoribus, sive à Parentibus) ad Episcopum adducendos, & offerendos esse, ut manus ejus impositione, hoc Confirmationis Sacramentum reciperent. Nec tamen eam de necessitate Infantes Confirmandi opinionem ita fovendam esse, quasi Baptizati, & in infantiâ, & innocentiâ, ante acceptam Confirmationem denati, aut à salutis, aut vitae Aeternae per receptum Baptismum, certitudine exciderent.  
§. 8. Haec certe sic à majoribus nostris accepta, & ab Henrico VIII. adversus Lutherum defensa, & vindicata, Reformatio nostra (solâ Sacramenti voce omissâ, quam nos strictiori acceptione, ad ea sola quae à Christo, ut omnibus necessaria instituta sunt, accommodandam censuimus; & Chrismatis Usu, inter Caeremonias liberè inductas, liberè itidem omittendas, habito) integra, & nullâ ex parte mutilata, ad nos deduxit; nec quicquam aut de Origine, aut fundamento, illâ Ecclesiasticâ, hoc Apostolico, nedum de usu, & beneficiis hujus Ritus immutandum existimavimus.  
§. 9 Secundò & illud praemonendum est, nexum inter Chrismationem, & Confirmationem (fuerit licet inter eas alicubi nonnullus) non ita tamen perpetuum, & indissolubilem fuisse, ut rectè aut Confirmari dicendi sint, quicunque liniuntur; aut liniri, quicunque Confirmantur. Fuit certe suus in Baptismo (ut & in aliis nonnullis Ecclesiae ritibus) Vnguenti, & Chrismatis Usus, fuit & sine Chrismate Confirmatio, solâ manus impositione peracta.  
§. 10. De Priori loquatur, inter Graecos, praecipuè Ecclesiasticae Hierarchiae Author, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Post trinam Catechumeni Professionem fidei factam, antequam ad aquam ducutur, vestibus, inquit, eum spoliant ministri, Sacerdotes dein Vnctionis oleum Sanctum afferunt, Episcopus verò, aut Hierarcha, cui Baptizandi officium incumbit, incipit eum inungere, ter eum signans signo crucis & tunc eum Sacerdotibus toto corpore inungendum tradit. Postea ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, matrem adoptionis, i. e. fontem pergunt. Sic & 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 107.  Damascenus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vnguentum in Baptismate accipitur; ut & 
b to 11. p. 374.  Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrum Chrisma per Baptismum accepistis. Et Simeon Thessalonicensis inter recentiores, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vnguento liniri debent in Baptismo; sed nemo clarius, inquit, 
c Pag. 213.  Dallaeus, quà Harmenopulus, apud quem legitur de Chrismate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quamvis Baptismi pars esse videntur. Nec recusarim certè 
d De spir. S. C. 27. to 1. P. 211. A●  Basilii locum, licet minus dilucidum, huc trahi posse, cum inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & traditiones, simul enumeret benedictionem aquae Baptismatis, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 olei Vnctionis, & etiam ipsius Baptizati, ut & (statim) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipsam olei Vnctionem, trinam immersionem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & reliqua quae fiunt in Baptismo. Quibus equidem satis probabile fit, Vnctionem, de quâ ille eo loco agit, eam esse quae in Baptismate adhibetur.  
§. 11. Apud Latinos audiatur, (noc enim recufamus) foeculi istius testis, Hieronymus in 
e To. 2. p. 166. G.  Dialogo inter Orthodoxum & Luciferianum, Cap. 4. Ind, (inquit) venit, ut sine Chrismate & Episcopi jussione nec Presbyter, nec Diaconus jus habeant Baptizandi.] Ad haec verba 
f Scholar in Dial. contra Lucif. 20. p. 44.  Marianus Victorius sine morâ pronuutiat, Vetustissimam esse consuetudinem, ut in Baptismo Chrisma etiam addatur: Idem confirmante Dallaeo ex alio ejusdem Patris genuino opere, Cap. 3. in Habakuk, ubi Baptismi Chrisma diserte legitur. Sed & huc referendum judico, quod in 
g Orthod. & Lucif. cap. 2. p. 166.  Dialogo praedicto, Baptisma sacerdotium Laici nuncupari videmus, Scriptum est (inquit) Regas quippe vos & Sacerdotes, etc. Sacerdotes nempe & Reges oleo solenniter inungi, Mosaici moris erat; nec mirum igitur, si qui à Christo Rege & Pontifice nostro per Baptismum in splendidissimae sortis haereditatem assumi dicuntur (fecit, inquit, nos Reges & Sacerdotes Deo, etc.) hâc Vnctionis Caeremoniâ inaugurandi censerentur. Sic & 
h Ep. ex Regis, L. 3. Ep. 9  Gregorius: Presbyteri, inquit, Baptizatos ungant in pectore, ut Episcopi postmodùm ungere debeant in fronte. Binae (palam est,) Vnctiones, prior Presbyterorum in Baptismo, ut & posterior Episcoporum in Confirmatione.  
§. 12. Imò sub Tertulliani aevo idem fuadent, quae lib. de Baptismo, Cap. 7. legimus, ubi benedictae Vnctionis, quâ Egressi de lavacro perunguntur, mentio est. Ut & l. de resurr. Car. Cap. 8. Ubi ut in Baptismo ablui Caro, ita & vugi & signari dicitur. Certè fi 
i Gemma animae, L. 3. cap. 106.  Honorio Augustodunensi credamus, Apostolis ipsis imputandus est hic ritus. Sciendum, inquit, est, quod Apostoli & eorum Discipuli in fluviis vel in stagnis, vel in fontibus Baptizabant. Sed Clemens, docente Petro, Chrisma vel oleum addebat. At quo minus ei credamus, aut ab Apostolis morem hunc, seu scripto, seu sine scripto traditum fuisse putemus, sicut quam multa alia intercedunt, ita ejusdem potissimum Tertulliani locus obstare videtur, de Coron. Mil. Cap. 3. Ubi de Traditionibus loquens, iis praesertim quae Baptismum disertè attingebant, & abrenuntiationem trinam, mergitationem, l●ctis & mellis praegustationem, à lavacro quetidiano per totam insequentem hebdomadam abstinentiam, inter Traditiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recensens, de Vnctione aut Chrismatione profundum silet. Verùm illud pronum & praeceps in Ecclesiâ semper fuit, Caeremoniarum Numerum, pro locorum & temporum ratione mutabilem, & inconstantem, nunc augeri magnificentiùs, nunc prudentiùs minui, nec igitur quicquam prohibere, quo minus Apostolorum aevo incognitum Baptismi Chrisma, sub Tertulliani & Hieronymi soeculo, in quibusdam Ecclesiis obtinuerit, in aliis itidem, aut neutiquam invalescente more, aut in desuetudinem paulatim abeunde.  
§. 13. Nec igitur in hoc fortunae Anglorum, aut quaestionis Nostrae fundus positus est, fitne idem Alipta qui Baptista; nec unquam ad Lavacrum sine myrothecio descendendum sit, necne; Baptismum Aquae Legislatori nostro acceptum ferimus, ideoque infantes singulos solenniter inundamus, tingentes saltem quos non judicamus mergitandos; de Oleo quidem aut unguento parum solliciti, nec enim minus perfectè Baptizatos censemus, qui Lavacro Chrisma non adjecerint, nec Superstitionis aut piacularis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veneni, aut noxae incusamus, qui quos lavant, simul etiam liniunt. Hos & alios innumeros ritus inter adiaphora numeramus, quae ut laudabiliter adhiberi, ita & liberè omitti posse nulli dubitamus.  
§. 14. Illud interim Clarissimum est, ab hoc Chrismatis in Baptismate usu nullam Argumenti speciem trahi posse, quo aut Confirmationi Chrisma abjudicetur, aut inter Caeremonias Baptismatis Confirmatorium Chrisma reponendum credatur; Quid vetat eodem olei aut Unguenti Symbolo plures Ecclesiasticos ritus celebrari? Id certè nobis satis liberè largitur Spalatensis, Dallejanae sententiae antesignanus; Chrismate, 
k De Rep. Eccles. l. 5. c. 5. n. 28.  inquit, Baptizamus, Chrismate Confirmamus, imo Chrismate Presbyterum, Chrismate Episcopum ordinamus. Quod & de signo Crucis observavit Ibid. vir doctissimus, plura quidem eo consecrari, Ecclesias, Altaria, Calices, aequè ac homines. Quod & de impositione Manus manifestum est.  
§. 15. Certè ex Leonis Epistolâ 88 Ubi de Chorepiscopis sermo est, diserte distingui videas impositionem manuum, quâ fidelibus Baptizatis, vel conversis haereticis, Paracletus Spiritus Sanctus traditur, (quam ad Confirmationem pertinere nullus dubitabit) & Chrisma, quo Baptizatorum frontos signantur; vel si, ut Blondellus & Dallaeus statuunt, ea Leonis non sit Epistola, idem planè 
l Can. 1.  Arausicanus Canon, Leoni genuino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Confirmabit, qui de eo qui in Baptismate Chrismatus non fuerit, Sacerdotem in Confirmatione commoneri jubet, ut mox fullus declarabimus.  
§. 16. De priori parte hactenùs. Ad posteriorem jam progrediatur Oratio, Nullum scilicet dubitandi locum esse, quin nuda & solitaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Confirmationis ritum peragendum abunde sufficiat, illud quippe ab Apostolurum praxi (ea praecipuè quae Act. 8. traditur) originem suam traxisse, adeoque impositione manus Apostolica (aut quod in idem recidit, Episcopalis) cujus v. 17. exerta mentio occurrit, Universum compleri; & unguento aut Chrismate, cujus nulla ibi aut alibi in sacro codice, aut vola aut vestigium extat, neutiquam indigere.  
§. 17. Nec tamen quod necessarium non est, statim inter Sacrilegia numeramus, nec ab omnis supervacaneae Caeremoniae sarcina sic horremus, ut aut in fronte, aut in vertice inungi contumeliae loco ducamus; Consignent liberè, per nos licet, Latini Graecique, inungant liniantque, quibus id moris est, nihil certè culpamus, qui interim antiquae simplicitati, & salubrium Caeremoniarum paucitati inhaerentes, solâ manus Episcopalis impositione, & benedictione Neophytos nostros stabilimus. Nobis ad graviora Certamina ab Agonotheta, & brabeutâ nostro vocatis, non vacat, non licet, aut de Umbra, aut de Cortice, de Caeremonia, vel de vocula, cuivis Mortalium, nedum Christianorum caetui litem intendere; ad pacem suaviter, & efficaciter, amicissimè, & fortissimè compellante nos Deo, solamque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingenerante: dum clientes suos Princeps hujus soeculi ad aeterna dissidia, trucesque & nunquam finiendas Tragaedias, tanquam ad Metalla damnandos curaverit.   

SECT. III.  
Confectio chrismatis, Consecratio, sed quae ad personas non pertineat, & Episcopo peculiaris sic confecti usus & Presbyteris competebat; Arausicanus Canon primus. Quinque conclusiones ex eo. Innocentii Decretalis. Ex eâ, & Epaunensi Canone, & Beda, argumentatio Blondelli examinatur. Episcoporum Primitiva potestas. Multa Presbyteris ab Episcopo liberè communicata, Reservata quaedam, inter ea Confirmatio. Bedae verba de Arrogantiâ non Episcopali sed Presbyterali intelligenda sunt.  
§. 1. TErtiò, ut à thesi ad hypothesim tandem descendamus, simulque litem omnem, seu de Chrismate, seu de Chrismatis Ministro, Dallaeo praeripiamus, distinguenda sunt in Chrismate Confectio, & Confecti usus, illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicatur; Prior quidem, (quemadmodum Sardo placet,) Consecratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupari potest, sed quae ad res tantum, neutiquam (quod Dallaeo visum est) ad personas pertingat. Nec enim personas consecrat, qui unguento, quo personae demum imbuendae sunt, solenniter & pro officio benedicit, ut nec qui pani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populum consecrare dicendus est. Alia quippe est benedictio, & Consecratio seu Confectio Elementorum, quâ ad sacros usus invocato spiritu sancto, destinantur; alia est Confectorum distributio; prior inter sacerdotalia opera & peculia semper numerata, posterior Diaconis cum sacerdote communis habita est; Nec mi●um igitur, si Confectione Chrismatis inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopis reservata, Confecti usus aut ministratio, ubi Episcopus presertim non fuerit, sacerdoti, aut etiam Diacono indultus aliquando fuerit.  
§. 2. Ad Chrisma quod attinet nihil certè nobis officiet, si hac in re omnia planè ita, ut contendit Dallaeus, factitata credantur. Neque enim hypothesi nostrae quicquam decedet, si quod de Aegypto edixisse Hilarius putatur, etiam de totâ Graeciâ, & universo demum Oriente pronunciatum agnoscatur, ad Presbyteros scil. pertinuisse & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ungere & signare) Et ita demum (si antony's Sardo, aut Dallaeo placeat) cum presens non fuerit Episcopus, consignare.  
§. 3. Imò ne nimis parcus videar, qui Orientem dixi, de Occidente itidem, ejus saltem particulis, nec paucis, nec contemnendis, eadem dici non gravabor; Interim quid antiqui canones hâc in re testentur, operae precium sit vidisse; Et primò quia Dallaeo volupe est, Concilii Arausicani Canon Primus (sub Leone, non multò post Damasum, Sardo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, constitutus) de Galliâ loquens liberè audiatur: Nullus, inquit, ministrorum qui baptizandi recepit officium, sine Chrismate unquam debet progredi, quia inter nos placuit semel (Sirmondino Codici addit Binianus, in baptismate) chrismari. De eo autem qui in baptismate quacunque necessitate faciente, non chrismatus fuerit, in confirmatione sacerdos commonebitur.] Istis quidem finiri canonem, eaque quae sequuntur, (& Sirmondum, Aureliumque inter, tam prolixum contentionis funem nectunt) recentioris manus assumenta esse, & mera utique ludibria Dallaeo libenter concedimus; Et ex iis quae nulli suspicioni obnoxia sunt, palam conclusum putamus, 1. (quod ex Tertulliano, Hieronymo, & aliis supra attulimus) Chrismate Gallos, quos baptizabant, eosdemque & baptismatis & Chrismatis Ministros fuisse, quicunque demum illi fuerant, qui ab Episcopo Confectum Chrisma, cum baptizandi officio receperant. 2. Conficiendi Chrismatis ut dignitatem, sic Curam ad Episcopos peculiariter pertinuisse, ejusque confecti copiam Baptistis singulis (seu sint illi Presbyteri, seu Diaconi) ab Episcopis solenniter suppeditatam fuisse ut ad baptismales semper usus ad Manum & praesto esset; cui cum satis provisum sit, nullam dein 3. Necessitatem esse, ut qui in baptismate semel unctus fuerit, in confirmatione rechrismetur, satis enim esse, si quilibet semel inungatur, in baptismo, si fieri commodè posset; sin minus, in confirmatione. Nec enim 4. (quod itidem prius diximus) sic confirmationi necessariò adjectam Chrismationem, ut qui in baptismo semel unctus sit, in confirmatione denuo inungendus esset, tunc enim sola benedictione, & Episcopalis manus impositione, auctiorem spiritus sancti irrigationem in Confirmatione obtinuisse, qui loti simul ac Chrismati fuerant. Quibus utrobique libenter concessis, id demum 5. ex vi Canonis hujus, & Arausicanorum Patrum celeberrimo suffragio fixum ratumque superest, à baptismate confirmationem procul disjungi: illud à ministro seu forte Diacono, qui baptizandi recepit officium; hanc ab Episcopo, qui Sacerdos frequenter dicitur, celebratam; quaeque in baptismate, faciente quacunque necessitate, omissa sunt, ea in Confirmatione supplenda & reparanda esse.  
§. 4. Haec omnia, celeberrima Innocentii Decretalis (à Dallaeo non semel laudata, triginta circiter annis Arausicano Canone antiquior,) extra dubium posuit; sic enim ille Decentio, de nonnullis Ecclesiasticis ritibus consulenti respondit: 
* Epist. 1. c. 3. concil. to 1. pag. 751.  De consignandis infantibus manifestum est, non ab alio, quam ab Episcopo fieri licere. Nam Presbyteri licet sint sacerdotes, Pontificatus tamen apicem non habent: Haec autem Pontificibus solis deberi ut vel consignent, vel Paracletum spiritum tradant non solum Consuetudo Ecclesiastica demonstrat, verum & illa Lectio Actuum Apostolorum, quae asserit Petrum & Johannem esse directos, qui jam baptizatis traderent Spiritum sanctum; Nam Presbyteris, seu extra Episcopum, seu praesente Episcopo baptizant, Chrismate baptizatos ungere licet; sed quod ab Episcopo fuerit Consecratum, non tamen frontem ex eodem oleo signare, quod solis debetur Episcopis cum tradunt Spiritum Paracletum.] Ecce Consignationem, qua Spiritus Paracletus traditur, à baptismo procul disjunctam, illam, quâ frontes oleo Consecrato inunctiae signantur, hunc, quo ex lavacro Crismantur, Illam ex vi Consuetudinis Ecclesiasticae, & Lectionis Apostolicae, nec Sacerdotum cuivis gregario, sed Pontifici reservatam, hanc quidem, quatenus eâ Baptizatorum Vnctio intelligitur, Presbyteris liberè permissam; Confectionem verò, seu Consecrationem Chrismatis soli Episcopo peculiarem: Clarissima omnia, nec de faeculi hujus sententiâ dubitandi ansa superest, Innocentio Arausicanis Patribus facem adeo lucidam praeferente, illis Innocentio lampadem vicissim referentibus.  
§. 5. Verùm si haec ita sint, planè de Hierarchicis actum esse acclamat 
* Apol. pro Hier. sent. p. 148.  Blondellus, quis enim adeo Supinos Patres nostros (Gallos Arausicanos) fuisse credat, ut quod spiritui sancto, summo Divini Juris conditori, à Presbyteris fieri non placuit, ab iisdem exerceri placere sibi decernerent, quodque Episcoporum singulare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuisse putatur, ab Episcopis collate caelitùs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prodigis, subditis tantae Gratiae imparibus ullo casu communicandum videretur? Haec & alia ex hoc primo Arausicano Canone, contra Hierarchicorum jactantiam & fastum, Non minori aut jactantia aut supercilio effudit vir magnus, cum ex hoc de Confirmatione per manus impositionem fonte argumentum pro sententiâ suâ Hieronymianâ procuderet.  
§. 6. Nec isthoc Contentus, dogma illud ex 
* Cap. 16.  Epaunensis Synodi A. D. 517. Canone, desperatis & decumbentibus haereticis (si conversionem subitam petant) Presbyteris subvenire chrismate permittente, firmius stabilivit, tandemque universam Praelaticorum Machinam, uno venerabilis Bedae, sed eo truci, flatu concussit, & solo aequavit: Ne-quis, inquit, ulteriùs scrupulus haereat, reclamante hactenus nullo, aperto ore, post An. 700. profitetur 
* In Psal. 26.  Beda, unctionem illam quae per manuum impositionem ab Episcopis quasi alia à duabus praedictis, & vulgo confirmatio dicitur, eandem cum secunda esse, (Chrismate scil. post Baptismum) propter arrogantiam tamen non concessam esse singulis Sacerdotibus, sicut & multa alia.  
§. 7. Haec certè Beda (exceptis quae parenthesi inclusit) & his tanquam totius Latii spoliis, & exuviis, supra modum locupletatus Blondellus, gratulari Hieronymo suo permittendus est, qui tam irrefragabilis Doctoris clypeo armatus supra omnem Hierarchici Livoris ictum securus triumphaverit: si enim, inquit eadem revera est cum Presbyterali Episcopalis Consignatio, si tantundem Neophytis Presbyter Vngens, ac Episcopus manus imponens praestat, si par in se utriusque potestas, in speciem tantùm dispar, propter arrogantiam effecta est; si arrogantiam Divino Juri, charitatisque nunquam tumentis, sua nunquam quaerentis, sed ubique ac semper beneficae legibus inimicam nemo nesciat, tunc certè desperata, & Conclamata & in omne aevum triumphata Episcoporum causâ vacuâ lusurus in Aulâ est Presbyter, nec est quod quisquam ogganniat, & obmurmuret.  
§. 8. At quid si ad calculos tandem nostros (licet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) hoc totum viri magni ratiocinium revocetur? Certè eâdem operâ Dallaeo, qui iisdem fulcris utitur, & prae aliis potissimum confidit, simul ac Blondello, vicem rependemus. Nec multis indigebimus, statim experturi, quam nihil planè sit, quod in hac universa fabricâ (ipsis ex animo succedente, & ad votum ferruminata) Presbyteranae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 advocati lucraturi sunt.  
§. 9 Et primò, quid si liberè concedamus, Episcopos Apostolorum successores, potestatisque omnis ordinariae quam ipsi à Christo, Christus à Patre, acceperant, ex asse haeredes factos, hanc aliis sicut ipsis visum fuit vel in integrum, vel ex parte communicasse, adeoque augescente, & in infinitum fere crescente fidelium numero, multa tandem Presbyteris secundariis aut partiariis ab Episcopo ubique concredita esse, ad quae ipsi in personis suis non suffecerant, paucis tantum sibi ipsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reservatis, quibus originalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignitas, & exortis potestatis Apex incolumis, & integer conservaretur?  
§. 10. Sic certè rem verè, & non per somnum gestam, esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nos ce●tos faciunt omnem quippe sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fideique in Cunis vagientis infantia, & baptizandi, & conficiendi coenam, & sponsalia celebrandi, & Eleemosynas recipiendi, dispensandique, & quidlibet demum Ecclesiasticum procurandi potestatem penes Episcopos fuisse affirmant, quae postmodum suis modulis finibusque Presbyteris, imò Diaconis & Subdiaconis concredita sunt; nec enim unquam à spiritu sancto, Summo Divini juris Conditore, hujuscemodi latam legem, aut tale quicquam Hierarchicis nostris per somnia visum fuisse, quâ Presbyteris ex sententia Episcopi ea facere non liceret, quae consultò decreverant Episcopi Presbyteris committenda esse.  
§. 11. Multa certè sunt, quae Episcopi communi per totum orbem consensu Presbyteris relinquenda, paucula quae sibi reservanda decreverant. Fruantur igitur liberè istis quae concessa sunt, modo quae non concessa non attingant Presbyteri; Chrisment in baptismo, imminente praesertim mortis periculo, quandoquidem Chrismate ab Episcopo confecto ad baptismales usus instructis ex eorundem Episcoporum sententiâ hoc jus Presbyteris permissum est. A Confirmatione verò, manus impositioni, & benedictioni Episcopali, ex consensu Universae Ecclesiae, reservatâ, prudenter sibi abstinendum censeant, nec assumant sacrilegè, quod ipsis nullatenus indultum est.  
§. 12. Nec quicquam igitur superest, quod in Arausicanis aut Epaunensibus, Blondelli, aut Dallaei Patribus, aut proavis, culpari posse somniemus Hierarchici, Omnia rite, & ordinatè, & ex ment Spiritus decreta agnoscentes; nihil quod divino, aut Ecclesiastico Juri quovis modo deroget, si Presbyteri desperatis & decumbentibus, hoc Confecti ab Episcopis chrismatis subsidio, idque ex Episcoporum, ipsiusque concilii sententiâ, subveniant.  
§. 13. Ad Bedam quod attinet, quamvis verè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crudum, & singulare recentis Doctoris, aliud planè agentis, ex octavo saeculo petitum Testimonium, nihil grande, aut praeter Nominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerabile sonet, aut quod universae puriorum saeculorum Ecclesiae legem figat, aut de nativis Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pronunciet; Nulla tamen aut Novitatis aut prodigii species huic ejus qualicunque effato inest, à quâ adeo horreamus Praelatici.  
§. 14. Esto, eadem sit Vnctio ea quae fit per manuum impositionem ab Episcopis, & Confirmatio dicitur cum secundâ unctione Chrismatis dicta in qua, ut ibidem ait Beda, magis firmamur, quia & nomen Christi in eâ profitemur, & ab eo nomen accipimus, scilicet ut Christiani dicamur, Quid ex hinc contra Hierarchicorum placita concludere potuit? Quibus demum malleis extundere Chrismationem, aut Confirmationem (quam Blondellus ipse post Baptismum fuisse asserit) Baptismi ex sententia Bedae, partem esse? Quibus denique fidiculis extorquere, sacrum Chrisma à Presbyteris administratum, aut (quod adhuc majus) confectum esse? Nunc (inquit Beda) in Sacramento olei & Chrismatis ungimur, per quod sacramentum quiddam mirum & ineffabile, quod in fine futuri sumus, significatur.] An de mero baptismo haec Beda philosophatus est, & cum Beda eadem pronutiaturus erat Blondellus?  
§. 15. Audiatur, si placet idem Beda, lib. 6. in Lucam, nec minus uti spero, venerabilis, cum in Evangelium quam cum in Psalmos commentarios scriberet. 
C. 22.39.  In montem, inquit, Olivarum discipulos educit, ut omnes in morte sua baptizatos altissimo sancti spiritus Chrismate Confirmandos esse designet, Baptismus (videtis) in morte Christi, Chrisma ad impetrandum spiritum S. Praecedit Baptismus, chrisma sequitur, qui jam jam baptizati sunt, dein Chrismate altissimo donandi, & sic demum confirmandi. Alius itaque à baptismo confirmatorii chrismatis Ritus.  
§. 16. Verùm & si illud omittatur, nihil tamen adhuc pronuntiavit Beda de Chrismate à Presbytero adhibito, nedum confecto. Relegat Dallaeus integrum Bedae Commentarium in Psalmi Epigraphen, & verba ea [ante quam liniretur] ut & in illa [Dominus illuminatio mea] nihil inveniet, quod Chrismationem Presbyteris adjudicet. Hoc tantum dixit, unctionem illam, quae per manuum impositionem ab Episcopis facta vulgò confirmatio dicitur, eandem esse cum Vnctione chrismatis in qua magis firmamur etc. (nec quisquam certè negaverit) dein eam singulis sacerdotibus concessam non esse. Quod verò exertè additur, propter arrogantiam esse, quod singulis sacerdotibus concessa non sit, Id planè contra Bedae sensum, ad suum detorsit Blondellus; nec enim Episcopali arrogantiae foetum hunc adjudicavit Beda, sed adversus arrogantiae Presbyteralis periculum, ex paritate, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nisi quaedam Episcopis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi singularis aliqua & exors dignitas reservaretur, oriturum, hoc prudenter paratum antidotum pronunciavit, (videatur Toletanae Synodi Canon 20. mox producendus.) Nec hoc tantum, sed & multa alia Aërianae aequalitati consultissimè opposuit Ecclesia, quae si quis Praelatorum fastui imputanda suggesserit, nae ille in venena Panacaeam, & in morbos remedia transmutaturus est, & ex ferro, galeae aut loricae (salutaribus istis armis) destinato, infensissima tela contra Politiam Ecclesiasticam fabricaturus. Quod an inter perspicacitatis nimiae indicia reponendum sit, penes Lectorem arbitrium esto.  
§. 17. Valeant tandem, & per me licet, placidè recumbant Blondelli manes, ad tales congressus non temerè dehinc, nisi Dallaeus evocaverit, sollicitandi.   

SECT. IV.  
Arausicanus Canon Secundus de haereticis à Presbyteris in mortis periculo consignandis. Canon Silvestri in Pontificali. Toletanus Canon. Photii Testimonium. Confectio ad solum Episcopum pertinebat. De eo Canon Silvestri. Quid ex eo concludi cupiat Dallaeus. Canones Africani. Toletanus. Quid ex eo Dallaeus. Author Hierarchiae Ecclesiasticae. Paraphrastes ejus Pachymeres.  
§. 1. SEd & 
* Can. 2.  alius ejudem Arausicani Concilii Canon hic apponendus est, Haereticos, inquiunt, in mortis discrimine positos, si Catholici esse desiderent, si desit Episcopus, a Presbyt. cum Chrismate & bonedictione consignari placet.] Hic certè Canon, post alia nonnulla, mihi omnino persuasit, praedictum Sardi, locum (si tandem detur mendâ vacare) planè de Chrismate intelligi debere, Et ita nobis non abnuentibus imò (ut ex praedictis patet) suffragantibus liberè concludatur, Chrismatis, cujus conficiendi jus soli Episcopo, ex Sacerdotalis Apicis praerogativa, competit, Confecti usum, & potestatem penes Presbyteros fuisse, ubi Episcopus deesset, praesertim si illud ambientibus, periculum Mortis immineret.  
§. 2. Et quod de Galliâ Patres hi, idem etiam de Româ testetur (me neutiquam renitente) quod ex 
* In Silvest.  Pontificali adduxit 
† P. 239.  Dallaeus (licet ex concilio sub Silvestro, aut Epilogo, cujus verba ille ut gemina 
* Ibid.  adjecit, nihil tale adstrui aut stabiliri possit) Hic (de Silvestro refert Pontificale) & hoc constituit, ut liniat Presbyter Chrismate levatum de Aquâ propter occasionem transitus mortis.] 1. Esto, Unusquisque fidelis, in Christi familiam, aut Cognationem admissus, Materiali Chrismate ad Spiritualem uncti Domini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solenniter instauretur, idque vel in Baptismo, vel in Confirmatione, si periculum maturari jubeat, si occasio transitus mortis postulet, providè & paternè Silvester monet, ut è Lavacro Levatus sine morâ ungatur, Presbyteris ad id Chrismatis ab Episcopo confecti copia, simul ac inungendi Baptizatos potestate instructis: Si verò nulla necessitas festinandum suadeat, ad Confirmationem opportunius differatur, & à Praesule ipso; in Sacerdotii apice locato, cum solenni manus impositione, & benedictione, visibile Chrisma Invisibilis Gratiae Symbolum adhibeatur, & sic demum in Athletam ungatur, & ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectè Christiani (i e. Spiritu Christi inuncti) firmam, & planè pancraticam instituatur. Quid clarius? à Lavacro exertè distinguitur Confirmatio, Ungit in lavacro Presbyter, sed ex sententia Episcopi, & Chrismate ad id ab Episcopo confecto, seu consecrato, idque non alias, quam propter occasionem transitus mortis, quo periculo non suadente, ad Episcopum solum in Confirmatione Universa Chrismatis Caeremonia reservatur.  
§. 3. His concinunt Toletani Patres, An. Dom. 400. Statutum est, inquiunt, Diaconum non Chrismare, sed Presbyterum, absent Episcopo; praesente verò, si ab ipso fuerit praeceptum.] In eundem planè sensum, nobis non renitentibus, ut scil. Presbyteris, non Diaconis, cum Baptismi potestate, Chrismandi etiam jus competat, quotiescunque Sacramentum urgente ex causa accelerandum sit, nec Chrismatio ad Confirmationem differenda.  
§. 4. Ad Graecos quod attinet, illud ante omnia, Epistola 
* P. 50.51.  Photii, apud nos nuper edita, & à Doctissimo Dallaeo ad partes ipsius vocata, extra dubium posuit; aequè enim Presbyterum (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotem dictum) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vnguento fignare, sanctificare, ungere consummatos, expiatorium donum Baptizato Consummare, (quae omnia ad Chrismationem pertinent) ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Baptizare omnino aut sacrificare. Illud igitur Dallaeo lubenter concedimus, (nec litem quovis modo intentamus) non solum Baptizasse Presbyterum, sed & hoc sensu Chrismasse, & consignasse.  
§. 5. Hoc interim inter antiquos, saltem inter Damasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non ignotum est, Consecrandi Chrismatis facultatem Episcopo propriam fuisse; etiam iis temporibus cum administrandi, post consecrationem, potestas Presbyteris commissa fuit; Id de Sylvestro Romae sedente An. Ch. 314. Et in Concilio decernente, An. 325. Fatetur 
a P. 239.  Dallaeus, adductis & ex 
b In Sylvester.  Pontificali, & ex 
c Concil. t. 1. p. 314.  Epilogo Concilii verbis, Constituit, inquit, & Chrisma ab Episcopo confici, & Constituit etiam voce clara Sylvester Episcopus Vrbis Romae, ut nemo Presbyter Chrisma conficeret. Decreta autem haec, si reverâ sic se habuerint; (ea autem sic se habuisse Dallaeus contendit) 62. annis ante Damasi Papatum, 30. ad minimum ante Sardi Commentarios facta sunt.  
§. 6. Quod verò concludi exinde vult 
d P. 240.  Dallaeus, hanc Conficiendi Chrismatis potestatem, peculiariter hic ad Episcopos restrictam, Presbyteris quoque cum iisdem hactenus fuisse Communem, id nemini persuasurus est, cum (ut alia omittam) ipso 
e Ibid.  fatente, aequè concludi possit ipsius Chrismatis Usum in Ecclesiâ Romanâ antea incognitum, in hoc Sylvestri Concilio primò institutum fuisse, & quidem ita ut ejus Conficiendi penes Episcopum jus futurum esset. Quod si in Gratiam Doctissimi Disputatoris concedatur, videat necesse est, quam sit prorsus impossibile, ut quod Romae nondum caeptum supponebatur, id hactenus Presbyteris pariter ac Episcopis common statuatur.  
§. 7. At omisso Sylvestro (nec enim aut Pontificali aut Epilogo multum confidimus) Consulatur prae caeteris Africani Codicis Canon Sextus, cujus titulus est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrisma à Presbyteris ne conficitor. Prodiit hic Canon, si Dallaeo credimus, An. Ch. 390. Nec proinde aut Damaso, aut Sardo, aut Ambrosiastro nostro multo recentior. Verùm & eandem porro sententiam à prioribus Conciliis repetit: Conciliis dico, multitudinis numero, non enim à solo illo Carthaginense hoc proximè praecedenti (ut ex Latino Exemplari colligit Dallaeus, minus quidem rectè, cum nulla ibi hujus rei extet mentio) Fortunatus (inquit) Episcopus dixit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In praecedentibus Synodis definita meminimus, Chrisma à Presbyteris conficiendum non esse. Et sic ex omnium suffragio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Confectio Chrismatis à Presbyteris ne fiat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc omnibus placet— videmus Chrismatis voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Confectionem Chrismatis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Balsamon, Consecrationem sacri Vnguenti notari, eamque Presbyteris, qui tamen confecto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungebant Baptizatos, abjudicatam, & aequè ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poenitentium reconciliationem, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (scil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, puellarum virginitatem profitentium, interdictam, ac proinde nec consecrationem Hilarianam, si ea consecrationi Chrismatis aequi polleat, Presbyteris competiisse.  
§. 8. Sic & praedicta Toletana Synodus, 
f Can. 20.  Quamvis poene ubique custodiatur, ut absque Episcopo Chrisma nemo conficiat, tamen quia in aliquibus locis vel provinciis Presbyteri dicuntur Chrisma conficere, placuit ex hoc die nullum alium nisi Episcopum Chrisma facere— Et mox, Episcopo sanè certum est omni tempore licere Chrisma conficere, sine conscientiâ autem Episcopi nihil penitus, faciendum. Statutum verò est, Diaconum non Chrismare, sed Presbyterum absente Episcopo; praesentè vero, si ab ipso fuerit praeceptum.] Hic si absit Episcopus, permittitur quidem Presbyteris Chrismatis Usus, non autem ex qualibet demum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsa Chrismatis confectio. Si praesens sit, hoc ab Episcopo ipsis praecipitur, non ipsi ex suo jure assumunt; aut aliis praecipiunt. Altera potestas Presbyteris ab Episcopo conceditur, Diacono interim interdicta, altera Presbyteris interdicitur, Episcopo soli reservata.  
§. 9 Quomodo autem ex hoc Canone Certissimum, ut statim pollicetur Dallaeus, argumentum necti possit, quo probetur 
g De Confirm. pag. 270.  Chrismatis etiam conficiendi jus Presbyteris ab antiquo fuisse, alii penitius perscrutentur, mihi certè caligant oculi, nec quicquam tale perspiciunt. Nec enim adeo certum apud omnes, & indubitatum est, ipsum Chrismatis Usum Hispanis ab antiquo cognitum fuisse, nec si fuerit, à Presbyteris illud ab antiquo confectum esse; Leges quippe & Canones haud rarò moribus novis & malis corrigendis, aequè ac immutandis antiquis & bonis fuisse comparatos nemo nescit.  
§. 10. Nec certè contemnendus est Ecclesiasticae Hierarchiae Author, ex aliorum Doctorum sententiâ, (licet Dallaeo ea non placeat) Damaso saltem suppar, qui Chrismatis Consecrationem adeo diligenter (dabit veniam, spero, Dallaeus, si stylo usus sit plus aequo turgescente) soli Episcopo vindicandam curavit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (inquit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ecclesiastici (quos de more divinos appellat) Canones Hierarchicorum ordinum sanctificationem, & sacrum Altaris Consummationem in potestate Episcoporum peculiariter esse statuerunt. Ad quae verba Paraphrastes Pachymeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vnguenti, etc. Consecratio peculiaritèr Episcopo tribuitur, ut ipsius manibus, non ex aliorum ministerio fuit. Et iterum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Episcopo opus est, ad baptizatum unguento liniendum, ea enim antiqua Consuetudo fuit; rectè igitur diximus, Mysteria haec tria Consummativas potentias esse, & quodammodò peculiariter ad Episcopum pertinere, i. e. unicè & in universum, non secundum quid & partialiter.  
§. 11. Quare ex his omnibus & singulis sive postulatis, sive concessis, nihil-dum Dallaei causae accessit roboris, frustra enim pertendit memoratam apud Sardum Chrismationem ad Presbyteros pertinuisse, nisi illam etiam probaverit Chrismatis Confectionem, quae & sola est, & dici debet Consecratio, ex Coaevorum Calculo, ad Presbyteros unà cum Episcopis pertinuisse.    

CAP. V.  
Baptismi perficiendi potestas Presbyteris communicata. Confirmatio à Baptismo semper distincta. Aliqua Presbyteralis benedictio ante baptismum. De eâ Canon Eliberitanus 39 Euchologium. Clemens Alex. Eusebius, Constitutionum Scriptor. Ecclesiasticae Hierarchiae author. Augustinus. Severus Alexandrinus, Simeon Thessalon. Cyprianus. Benedictio ad perficiendum Baptismum. De eo Canon Eliberitanus 77.  
§. 1. ADultimun Dallaeanae Sententiae articulum quod attinet, 1. Concedimus baptismum administrandi jus, eumque omnium rituum numero perficiendi, & absolvendi potestatem Presbyteris omni aevo, ex quo tales creati sunt, (non tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine sententia Episcopi) competiisse. Ideoque si sententiam suam, quâ Chrismationem, aut manus impositionem, non aliam, quam Baptismi Caeremoniam esse contendit, ex primaevae antiquitatis monumentis Dallaeus stabiliverit, si, inquam, hoc unicum solidè praestiterit, non erit cur de Chrismandi, & Consignandi facultate Presbyteris in universum concessâ dubitemus aut repugnemus, modò reservetur Episcopis illud (quod prius stabilivimus) Chrismatis Conficiendi privilegium.  
§. 2. Verùm secundò, post singula, quae à doctissimo viro ad hanc rem adducta sunt, pensiculatius librata, mihi adhuc extra dubium ponitur, Confirmationis Ritum (Sacramentum non dicimus, nisi ut Cyprianus eam manuum impositionem, quae baptismum praecessit baptismo jungens, utrumque sacramentum dixit, i. e. latè, & improprie, ut praediximus) vel Chrismatione, & Consignatione, i. e. impositione manuum, vel etiam sine Chrismatis usu, solâ manuum impositione, variè, in diversis Ecclesiae seculis, & partibus, celebratum, alium planè à baptismatis sacramento, & Caeremoniis ejus, in Ecclesiâ Antiquâ semper habitum esse, & nunc quoque haberi.  
§. 3. Quaedam certè sunt, quae distingui, suisque separatim classibus reponi optarim, ut res integra, quatenus ex antiquis Canonibus, & scriptoribus, tam Graecis quam Latinis, ipsiusque Ecclesiae praxi colligi potest, apertè cernatur.  
§. 4. Esse certè aliquam Presbyteri benedictionem in baptismo vel ante Baptismum, ut & aliam, quâ post baptismum perfici dicitur is, qui privatim, aut raptim in periculo mortis baptizatus fuerit, non repugno; 
Concil. to. 1. p. 237. c.  Eliberitani quidem Concilii Canones 39 & 77 id genus nonnulla commemorant, Gentiles (inquit prior) si in infirmitate desideraverint sibi manus imponi, si fuerit eorum ex aliquâ parte honesta vita, placuit eis manum imponi, & fieri Christianos] Hic ut fieri Christianos] baptismum significat, sic impositio manuum, illi viam sternens, de eâ, quae dicitur cum oratione conjuncta ad faciendum Catechumenum, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad eos qui ad sacrum baptisma instructi sunt, (cujus alia non rara apud Patres vestigia reperiuntur) intelligenda est.  
§. 5. Videatur in Euchologio 
* Euch. per Goar. p. 334.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oratio ad faciendum Catechumenum, Ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inflat, signat, manum imponit etc. Ut & ex 
* P. 343.  MSS. Barberino, qui S. Marci dicitur, clamat Diaconus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Quotquot ad Baptismum dispositi estis, accedite ad manus impositionem, & benedictionem accipite, dein manum imponit sacerdos.  
§. 6. Ad hanc pertinet Clementis Alexandrini dictum in Paedag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Cui verò Presbyter manum imponit, cui benedicet?  
§. 7. Ad hanc, quod de Constantino scribit 
* De vit. Constan. l. 4.  Eusebius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Confessione factâ, precum per impositionem manuum particeps factus est.  
§. 8. Ad hanc Constitutionem antiquus scriptor respexit, ubi post eorum, quibus imbuendus est Catechumenus, enumerationem, addit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Deum adoret qui manus imponit, gratias agens, ut ille ad lavacrum admittatur. Cujus & mentio fieri videtur, in syllabo Capitis 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quomodo debent Catechumeni in initiatione benedici (licet in capite ipso nihil tale reperiatur) idem enim valere manus impositionem, & benedictionem nullus dubitaveris; Id Clementis Alexandrini modò allata verba, id Severi mox apponenda apertissimè demonstrant: Malè itaque dividi Constitutionem illarum Capita, & priorem syllabi Capiti 41. praefixi partem ad Cap. 40. pertinere, si loca inspexerit, statim mecum lector agnoscet.  
§. 9 Ad hanc Authoris Ecclesiasticae Hierarchiae diserta verba clarissimè pertinent 
* Edit. Mor. p. 116.  c. 2. ubi cum interrogaverit sacerdos an vitam Deo gratam instituturus sit Catechumenus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, post professionem capiti ejus manum imponit, & cum eum consignaverit, perscribi nomen jubet. Et iterum, cum ter illi professionis formam posuerit, & Catechumenus, ter professionem fecerit 
* P. 117.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oratione habitâ benedicit, & manus imponit, & tunc etiam 
* P. 118.  sancto oleo totum corpus inungit, & haec omnia antequam aquâ proluatur, aut 
* Ibid.  baptizetur. Ad hanc etiam respexit Augustinus 
* lib. 2. c. 26.  de pecc. meri. & remissi. Catechumenum, inquit, secundum quendam modum suum per signum & orationem manus impositionis puto sanctificari.  
§. 10. Idem ex 
* Not. in Euchol. p. 348. Not. 8.  Severi Alexandrini baptismali ritu Jacocobus Goar laudavit, his verbis Imponit eis manus Sacerdos, & in omni invocatione facit Crucem super vultum eorum; & ex Simeone Thessalonicensi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (legendum crediderim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Manum ei imponit sacerdos, manum quidem ipsam sanctificatam, & in spiritu reformantem, & benedicit Deo Episcopus, dein manus impositione gratiam & renovationem eâ significatam significat. Quod licèt hic Simeon de Episcopo, vel summo Sacerdote, edicat, prius tamen apud eundem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut & apud Augustinum Sacerdos, apud Clementem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hâc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fungi dicebatur. Nec vel minimus dubitandi locus est, quin ut baptismus, sic haec Manuum impositio, Consignatio, benedictio, baptismo praevia, à Presbytero, ex more, peracta sit.  
§. 11. Et certè quid ni ad hanc Classem referri possit Cypriani illud ad Stephanum, cum parum esse dixerit eis manum imponere ad accipiendum Spiritum Sanctum, nisi accipiant & Ecclesiae baptismum; tunc enim demum, inquit, plenè sanctificari, & esse Dei filii possunt, si Sacramento utroque nascantur, (Sacramenti nimirum voce latè, ut diximus, & impropriè, pro quolibet sacro ritu sumptâ) cum scriptum sit, Nisi quis natus fuerit ex aquâ & spiritu, non potest inirare in regnum Dei] vides hic poscentem Cyprianum, ut impositioni manuum baptismus adderetur, ad exemplar (quod statim subdit) 
* Act. 16.  Cornelii Centurionis, & Ethnicorum in domo ejus, quos, post Spiritus Sancti in eos descensum, cûm jam fuissent adimpleti variis, linguis, Beatus Petrus divini Praecepti, atque Evangelii memor, baptizari praecepit: Ideoque non incommodè de eâ manuum impositione, quae baptismum praecessit, intelligi posse.  
§. 12. Non quòd ego eam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quâ ad Orthodoxiam ab haeresi Conversos in Catholicam Ecclesiam recipi mos erat, cum hâc, quae baptismo praelusit, confundi velim, (de eâ mox latius dicturus sum) sed quod Cyprianus, qui hâc non contentus, baptizandos urgebat, eo quod parum sit manum imponere, nisi accipiant Ecclesiae baptismum, & ad hoc Cornelii Exemplo utebatur, qui prius spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adimpletus, dein baptismo inundatus fuit, eam certè sic confudisse videatur. Sed haec obiter.  
§. 13. De eâ autem, quâ post baptismum perfici dicebatur is, qui privatim aut raptim in periculo mortis baptizatus fuit, 
* Can. 77.  posterior Eliberitanus Canon disertè pronunciat, siquis (inquiunt Patres) Diaconus regens plebem sine Episcopo vel Presbytero aliquos baptizaverit, eos per benedictionem perficere debebit, etc.  
§. 14. Ubi cum 
* Vid. Not. 2. in Can. p. 244. E. ex Gratia.  aliqui Codices legant [Episcopus eos, etc.] dubitandum non est, quin ad alium aliquem vel Episcopum, vel saltem Presbyterum in prioribus verbis Episcopo conjunctum, baptizatus ille à Diacono, adducendus sit, nec enim ipse, qui prius baptizabat, Diaconus, post perfecisse censendus est.  
§. 15. Si ad Episcopum solùm haec baptizandi perfectio pertineat, ut Garciae Codex exertè legit, plane de Dallae Causâ actum est, hoc Judice. (Neque enim aliam lectionem agnoscet, sat scio vir doctissimus, si attenderit, nullam aliam vocem verba ista, perficere debebit, spectare posse.) Si verò Concedamus Presbyterum hic etiam, ut in prioribus verbis, Episcopo conjungendum esse, cum tamen ad baptismum legitimè, non tamen ita plenè administratum apertè respiciat Canon, nihil adhuc ad Confirmationem, quae omnibus plenè baptizatis, vel statim, ut in adultorum baptismo, vel post multorum annorum intervallum, ut in caeteris addi solet, pertinuisse dicendus est.  

SECT. VI  
Baptizatus à Laico in periculo mortis, per impositionem manuum perficiendus. Eliberitanus Canon 38. At hoc nihil ad Confirmationem. Quid in utroque Ecclesia Anglicana statuerit. Confirmationis in eá ritus, sperata beneficia. Nihil retentum quod cuivis cordato displiceat, Chemnitius à Bellarmino landatus, quid senserit. Quid Cassander, & Erasmus. Catechetica institutio. Ejus Cura in Dordracenâ Synodo, & Concilio Bituricensi.  
§. 1. PRaemissâ igitur hâc duplici Eliberitanorum Canonum benedictione, antè, & post baptismum, illâ sine dubio à Presbytero, ad praeparandum, hàc seu ab Episcopo, seu à Presbytero ad perficiendum baptismum comparatâ, (quarum neutra Confirmatio est) sequatur 3. Impositio manuum, quâ Catechumenus, à Laico, in periculo Mortis, baptizatus, donari, si supervixerit, jubetur, in alio ejusdem Concilii 
* Can. 38. Concil. ib. p. 235. c.  Canone.  
§. 2. Ea certè ab Episcopo peti disertè praecipitur. Peregrè, inquiunt, Navigantes, aut si Ecclesia in proximo non fuerit, posse fidelem, qui lavacrum suum integrum habet, nec sit bigamus, baptizare in infirmitate positum Catechumenum, ita ut si super vixerit, ad Episcopum eum perducat, ut per manus impositionem proficere (ut Garciae editio nova legit, perfici, ut prior) possit.  
§. 3. Si Proficere] legatur, ad Confirmationem sine dubio attinere Canon censebitur, quae Neophytis ad majorem in fide profectum aspirantibus destinata est. Et tunc in propatulo ratio est, cur ad Episcopum, is qui hâc manuum impositione imbuendus est, adduci jubeatur.  
§. 4. Sin perfici] legatur, non repugnarim ex Canone 77, ubi [per benedictionem perficere] modo legimus, interpretandum esse, & de perfectione baptismi intelligendum, quam à Presbytero (licet ejus Canon non meminerit) cui integrum baptizandi jus & licentia ab Episcopo commissa sunt, rectè postulari & administrari posse non abnuimus.  
§. 5. Quarè Causae suae non malè consuluit vir Eruditissimus Dallaeus, qui (hoc ipso Capite, quo de Hammondo queritur) Eliberitanae Synodi Canonem nominans, statim mittendum duxit, ex quo tamen se demonstrasse pronuntiat, Latinos ipsos Presbyteros manum imposuisse baptizatis, nedum ut eos chrismare non potuisse putetur.] Quae quidem si de baptismali chrismate intelligantur, ut Dallaeus vult, nec quisquam negaverit, qui Hieronymi, & Tertulliani verbis modo adductis attenderit,) aut si de baptismi, vel à Laico vel à Diacono plebem regente sine Episcopo vel Presbytero (adeoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) non ita legitimè administrati perfectione (ad quam si [perfici] non [proficere] legatur, Eliberitanus Canon respexit) nihil hic novum, aut quod ad Latinorum confirmationem pertineat, aut Episcoporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quovis modo minuat, licet hoc ad Presbyterum pertinere largiamur, cum sic baptizatos, & Presbyteralium manuum impositione perfectos, i. e. in Ecclesiae gremium completè per baptismum semel receptos, ad Confirmationem, & Episcopalium manuum impositionem, non statim, sed post lustra aliquot, promoveri, tam notum sit, quam quod notissimum.  
§. 6. Nos certè sub incolumi in Angliâ Episcoporum regimine, licet nec oleo in baptismo, nec unguento in Confirmatione (quorum nulla in scripturis, aut primaeuâ antiquitate mentio) utamur, nec Confirmationem, ut prius dixi, inter Sacramenta à Christo instituta, & ad omnium salutem necessaria numeremus, & in baptismo, cujus facultas Presbytero, imò Diacono conceditur, frontes infantium, in militiae Christianae symbolum, signemus, Omnes tamen privatim baptizatos, ad Presbyterum in Ecclesiâ adducendos monemus, ut si quid legitimae Sacramenti administrationi deesse intellexerit, ipse adjiciat, nec adhuc ad Episcopum perducimus, donec adulti, & in fide Christianâ satis instructi, uberioris spiritus Gratiae candidati fiant, factâque exomologesi, fideque, quam Christo pepigerant, obstricta, & baptismali voto, quod per sponsores iniverant in se solenniter, recepto, benedictionem Episcopi, per manuum impositionem impetrent. Ut in Rubrica, & Officio Nostro Confirmationis Liturgico baptismati subnexo, videre est. In quo nihil, spero, Doctissimus Dallaeus, ut ut Latinorum Chrismationi infensus, reperiet, quod aut Sacrae Scripturae adversum, aut ab antiquae & Catholicae Ecclesiae praxi alienum culpetur.  
§. 7. Huic sane spei meae non parum favent, quae in Disputationis 
* Pag. 1.2.  Limine de Matthaei Galeni Confirmationis Definitione [quod sit Sacramentum, quo, ad Episcopalem manuum impositionem, benedictionemque, cuique pro suâ capacitate infundatur Spiritus Sanctus] Virro Doctissimus monuit, Galenum scil. hominem callidum, & in Scripturis Manuum impositionem inveniri, Vnctionem nusquam occurrere scientem, sic sibi maturè consulendum putasse, ritumque hunc, non qualis ex publico Ecclesiae Romanae Vsu, Librisque ritualibus peragitur, definiisse, sed qualem ipse ad Disputationis suae compendium esse optaret, descripsisse] Nos certe Reformatae, nec dum deformatae Ecclesiae Anglicanae filii hoc Compendium (si placet, certè non fraudem recentiorum, sed) consultissimam veritatis, & antiquae simplicitatis tutandae & retinendae artem, à matre Nostra sic à teneris, ut ajunt, Unguiculis edocti sumus, ut ipso Gallaeno callidiores meritò audiamus, qui nondum (quod ab illo factum est) in Sacramentorum Classem evecta Confirmatione, Unctione insuper omissa, ad unicam Episcopalium manuum impositionem, & benedictionem (praeeunte tamen solenniter Catechesi, & infantium institutione, in fide, votique baptismalis obligatione, ut & professione publicè recitata, cum paterna Episcopi exhortatione ad constantiam, & ardenti divini spiritus invocatione) ritum integrum reduximus, simulque pristinae integritati & vigori restituimus, A quibus si nil aliud, saltem Promissa Christi sub novo Foedere fidei, & obedientiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, passim facta, ut & illa tollentibus alacriter benignum & gratum ipsius jugum, confitentibus ipsum coram hominibus, & petentibus quaevis ipsius nomine, non uno in loco cauta, & tantum non mancipata, spem certè satis amplam faciunt, uberrimos fructus ex hoc ritu subinde redituros, si non peccata & negligentiae Nostrae (quod heu nimis frequenter & importunè experimur) obicem injecerint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ut 
* In Con. Laodicen. 48.  Zonarae verbis utar) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si non operum nostrorum improbitate aditum propriae felicitati hac ex parte praecluscrimus.  
§. 8. Hoc quippe solenni ritu, hâc nec nimiâ nec inani Caeremoniarum pompa, divinae gratiae Candidatus monetur, ut Evangelii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab alienis (nimirum sponsorum) manibus in proprios humeros susceptum, leniter, & suaviter, & constanter ferat, simulque solenni exomologesi fidem suam in frequenti Caetu, testantibus Deo, Angelis, & nominibus, ore profitetur, ardentissimarum insuper Antistitis, Presbyterorum, totiusque Ecclesiae precum particeps redditur; Quae omnia vana, & supervacua futura quisquis sibi aut aliis persuaserit, eadem ille opera Christianae Religionis Sacratissima mysteria ceu nugas, & figmenta, atque inutilem pompam ludibrio habiturus est.  
§. 9 Porrò quòd in his omnibus, ab Ecclesia nostra inter Politiae suae leges fideliter retentis, utinam & in Praxi non minus diligenter custoditis, nihil sit quod cordatis quarumlibet partium viris displiceat, facile ex Cassandro, Erasmo, Lutheranis ex Chemnitio praecipuè comparebit. Is inquit 
* Exam. 2. part. p. 320.  Bellarminus, 
† De Sacr. Conc. firm. c. 1.  accuratissimè omnium describit ordinem Lutheranae Confirmationis, quem ut ritum veteris Ecclesiae utiliter introductum, non ut Sacramentum à Christo institutum, ad sex puncta, seu gradus revocat, 1. ut parvuli in infantiâ baptizati, cum perveniunt ad annos discretionis, instituantur in Doctrinâ Catechismi, & ubi saltem principia didicerint, offerantur Episcopo, qui coram Ecclesiâ admoneant puerum de suo baptismo, quid acceperit, quid promiserit etc. 2. Vt ipsi parvuli confessionem fidei & doctrinae quam didicerunt publicè recitent. 3. Vt de praecipuis doctrinae Christianae capitibus interrogentur, atque ad ea respondeant. 4. Vt moneantur ut hac professione fidei ostendant se dissentire ab omnibus ethnicis, haereticis, fanaticis, & profanis opinionibus. 5. Vt gravi exhortatione admoneantur ut in pacto baptismi & fidei professione perseverent, & proficiendo confirmentur. 6. Vt fiat publica precatio pro illis pueris ut Deus Spiritu suo Sancto illos gubernare & confirmare dignetur in hac fidei professione, additâ simul manus impositione.  
§. 10. Cassander quidem 
* Consult. c. 9 Confirm.  Sacramenti voce utitur, sed non eo sensu, quo à nobis rejicitur, nec enim aut Christo Authori imputat, aut omnibus ad salutem necessariam statuit: Religiosissimè autem semper in Ecclesia observatam, & per solos Episcopos administrari consuetam, quemadmodum in Apostolica Ecclesia soli Apostoli, in quorum vices Episcopi successerunt, baptizatis manum imponebant, ut ad eorum preces Spiritum Sanctum in donis visibilibus acciperent. De quo quidem dissidium nullum futurum sperare se profitetur vir optimus, si ab Episcopis eâ quâ decet gravitate administraretur, (in ea verò opportunum Reformationi locum esse quis negaverit?) nec enim in conventu Ratisbonensi de eo controversum fuisse. De tempore interim Confirmationis fatetur videre se bonis viris utriusque partis non displicere, si ejus usus ad atotem paulo adultiorem differatur, vel hanc certè ob causam, ut parentibus, susceptoribus & Ecclesiarum praefectis occasio detur pueros de fide, quam in baptismo professi sunt, diligentius instituendi & admonendi. Hujusmodi sanè institutionem seu Catechismi explicationem in pueris fieri debere, & veteres praecipere, & recentiores ex utraque parte consentire, ex Augustino, & Walafrido, & Ruardo Lovaniensi satis confirmavit, exigendum igitur à pastoribus ut curae illi diligentissimè incumbant, quod cum monuerit Calvinus, Ruardus vehementer approbavit. Admonitio, inquit, Sancta & pia est, quam observari omnes desideramus.  
§. 11. Haec eadem ut ad rectum usum Confirmationis imprimis spectantia saepe monuisse Erasmum à 
* Via ad pacem. p. 291.  Grotio discat, qui alias non notavit. Quanto verò cum detrimento Ecclesiae, quanto & bonae vitae, & ipsius Christianae fidei dispendio, Catechetica Institutio, cum Confirmatione, exoleverit, si aliunde copia non suppeteret, satis docebant Dordracenae Synodi querelae, & (necessaria quidem illis visa, utut aliis nova, & inaudita) Helveticorum pastorum disciplina, qua sponsalibus ineundis interdicebantur, qui Catechesin non didicerant. Nec est quod Helvetii de invento hoc glorientur, In Concilio Bitur. Gallican● An. 1548. celebrato, haec habentur, comminentur (Parochi) neminem hoc Sacramento (Confirmatione) non infignitum se ad Eucharistiam & Matrimonium admissuros. Nec enim alia, ut videtur, adversus faedissimam ignorantiam, & ferinam quasi barbariem via restabat, nisi maritalis Tori sitis in subsidium vocaretur. Sic certè Helvetia quodammodo in Orientem migrante, cui vetus mos fuit, inquit 
* Via ad pacem. p. 291.  Grotius, conjugium contrahentibus manus imponere. Nec enim hoc ritu, sine injuria fraudandus erat Thalamus, cui Catechesis adeo, solenniter praecurrebat. Sed illud obiter, in orbitam redeo.    

CAP. III.  
Examinatio eorum quae Dallaeus adduxit ut Impositionem Manuum meram Baptismi ceremonian esse persuaderet.  

SECT. I.  
Principalis Quaestio proponitur. Quod de ea Scripturae, ex interpretatione Chrysostomi & Cypriani. Vnctionis mentio in Scriptura. Nihil concludendum ex eo, quod Baptismo adjungebatur eodem tempore.  
§. 1. HIS extra omnem dubitationis aleam sic positis, ad reliqua progrediamur, & cum Dallaeo, si placet, pensiculatius trutinemus, an (quod ille gnaviter contendit) impositio manuum, quâ neophyti, seu cum, seu sine Chrismatis additione, benedicebantur, mera baptismi Ceremonia, ab initiationis lavacro nullatenus distincta, inter Universos ab ipsius Ecclesiae primordiis Christianos, semper habita fuerit.  
§. 2. A Scripturis ordiamur, quae non solum Act. 8. post acceptum à Philippo Baptismum, Apostolos Petrum & Johannem ad Samaritanoes in hoc delegatos referunt, ut recens baptizati, faecuudiores Spiritus Sancti Latices, Uberiora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hac manuum apostolicarum impositione imbiberent, (quod idem & à Paulo factum legimus Act. 19 qui baptizatos in nomine Jesus v. 5. statim manibus impositis perficiendos curavit) sed & à baptismis (i. e. unico Christianae Ecclesiae Baptismo) Impositionem hanc manuum disertè distingui testantur, ut videre est, Heb. 6.2.  
§. 3. In hanc sententiam interpretanda esse haec sacri codicis commata, inter alios Chrysostomus testabitur. Is enim Commentariis ad Act. 8. baptismum Samaritanis à Philippo Diacono indultum, sic ab impositione manuum (non qua 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to. 4. pag. 714. l. 9  Ministri ordinabantur, sed qua Spiritus Dona conferebantur) divisit, ut illam Diacono communem, hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostolis peculiarem potestatem fuisse pronuntiet. 
† Ibid. l. 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (inquit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philippus baptizans spiritum baptizatis non dabat, potestatem enim non habuit, Hoc enim Donum solorum Apostolorum erat.]  
§. 4. Vides Impositionem manuum spiritum imputatum, qui in baptismo non dabatur, vides baptismi jus Diacono datum, imponendi manus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solis Apostolis (quibus Episcopi succedebant) reservatum, nec igitur hanc illius Ceremoniam meram esse, quae non solum ministris, sed & effectibus tam latè se jungebatur.  
§. 5. In prioribus id clarius proposuerat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Spiritum remissionis acceperant, (in baptismo sc.) spiritum signorum nondum acceperant; ille verò impositioni manuum debendus erat.  
§. 6. Ad hanc itidem Spiritus largitionem non tantùm Act. 19.5. sed & Heb. 6.2. accommodanda censuit idem Author [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impositionis manuum, Sic enim spiritum accipiebant] (quam interpretationem ab eo mutuatus est Theophylactus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Impositionis manuum, per quas Spiritum Sanctum accipiebant, ut & prophetarent, & miracula facerent) ideoque à baptismis, i. e. Unico Christianorum lavacro 
* L. 28.  (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non quod plures baptismi essent, sed ab uno baptismo) distinxit.  
§. 7. Ab hoc Apostolorum Archetypo, sequentium temporum praxim non deviasse, 
Ep. 73.  testantur fusè Patres: Consulatur prae aliis Cyprianus, Ep. ad Jubaianum, ubi ex ipsius ad unum adversariorum ejus argumentum responsione, (eadem posteà ab 
* De Bapt. Con. Don. l. 3. c. 19  Augustino approbata) luce clarius redditur, hunc in Ecclesia ritum ad hoc Apostolorum exemplar, si quid illi viderint, amussitatum praesumi. Locum integrum opportunius posthac reponendum curabimus. Nec igitur in Florentinae Synodi Decretis illud culpari potest, quod statuerit, istius manus impositionis loco, per quam Apostoli Spiritum Sanctum dabant, in Ecclesia Confirmationem adhiberi.  
§. 8. At & Vnctionis mentiones non raro in Scripturis reperiuntur, praecipuè 2 Cor. 1.22. & 1 Jo. 2.27. Eae certè, non dubitarim, figuratae, quibus non visibile Vnguentum, sed invisibilia Spiritus dona significantur, sic tamen, ut allusionibus istis permoti Antiqui Patres, in invocando super neophytos Spiritu S. cujus dona Vnctionem ab Apostolis vocitari intellexerant, Vnguentum ipsum, quod ad varios Usus Apostolos usurpasse videbant, adhibendum putarent, & Episcopalium manuum impositioni adjungendum: Hinc illud Cyrilli 
* Edit. Morel. p. 526.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. plurima Scripturae loca ad Chrisma suum accommodantis, illud praesertim Johannis, quo Vnctionem nos omnia docere scripsit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hoc incorruptum servate, de omnibus enim docebit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sic ut paulo aute ex Johanne audivistis, cum multa de chrismate hoc philosopharetur. Hinc illae etiam in sacris literis Ritus ipsius appellationes, Confirmatio, Consignatio, Chrismatio, Arrah, singulae enim ex 2 Cor. 1.22. adeò dilucidè desumptae videntur, scil. [qui Confirmat nos Deus, & unxit nos, & signavit, & dedit pignus spiritus in cordibus nostris] ut de hoc ipso Confirmationis Ritu Antiquorum non pauci interpretati sint.   

SECT. II.  
Laodicenus Canon 48. quam arguta Dallaei conclusio & distinctio. Voces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab argutiis ejus vindicatae. Quae eodem tempore sunt aut tractantur, non ideo sunt eadem. Loca Theodoreti & Gregorii Nazianzeni examinantur.  
§. 1. NOn est animus ea singula minutiùs sectari, quae Spalatensis, Blondelli, & suo penu instructissimus Dallaeus, ex antiquorum monumentis conquirenda, & consarcinanda putavit, ut rem planè secus, inter Graecos praesertim, se habere persuaderet. Istis omnibus & singulis illud unum reponi sufficit, ea quidem latè distingui posse, quae eodem non nunquam die, aut horâ administrari perspiciuntur, nec enim quicquam ad veri speciem minus accedere, quam si quae eodem tempore fiunt, ea statim eadem fuisse, unumque alteri aut appendi ut umbra, aut adjici ut Ceremonia mera, censeatur.  
§. 2. De Laodiceno Canone 48. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Illuminatos post baptisma unguento Coelesti liniendos esse] mira planè sunt, quae post Blondellum commentatus est vir Doctissimus. Hìc, inquit, baptismi ceremoniam fuisse Chrismationem Synodus apertissimè docet, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui illuminantur, hoc est, baptizantur, sive initiantur Christianismo, eos decernit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ungi sacro chrismate; His enim verbis significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungi, partem fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminationis, sive initiationis, ita ut initiatio, quo rite perficeretur, Chrismate veluti consignanda ac consummanda esset. Haec, inquit, omnino vis verborum istorum est. Si aliud voluissent Patres, haud dubio dixissent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eos qui baptizati sunt, chrismandos esse, non autem, in praesenti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illos qui illuminantur.  
§. 3. Porrò ne quis novam hanc interpretationem rejiceret, propter vim praepositionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae sensum planè diversum suadere videtur, (neque enim in ipso baptismo ungi videtur, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) id metuens Dallaeus, sibi satis sollicite cavit, excogitatâ distinctione hâc satis certè argutâ, Sciendum, inquit, est baptismi vocabulum duobus modis sumi, vel pro toto initiationis ritu, vel pro solo mersionis aut tinctionis actu; secundò hoc sensu, non priori, inquit, baptismatis nomen hic Vsurpabant Laodiceni▪ dum aiunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eos qui illuminantur, ungi post baptisma, i. e. post tinctionem seu mersionem, non autem post initiationem. Nam si hoc intelligerent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essent, qui unguntur, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod aiunt Patres.]  
§. 4. Videtis ad quas incitas redactae, quo demum pharmaco sanitati restituendae, aut sublevandae, quibus argutiis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statuminandae sunt Universae viri optimi Fortunae. Certè si Laodiceni Patres aut baptizatos intellexerint, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edixerint, aut initiatos crediderint, de quorum post baptismum Vnctione Legem exertè tulerint, De Dallaei causâ integrâ conclamatum est. quam verò hebes, & supinus Canonis hujus Scholiastes Zonaras, qui pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simpliciter reposuit, nec curiosiùs investigandum censuit, an post peractam integram initiationem, an tantummodo post tinctionem ungendos praeceperint Patres? quam parum hanc argutandi artem calluit Cyprianus, qui 
* Ep. 70.  ungi necesse esse eum dixit (non qui illuminatur aut initiatur, sed) qui baptizatus est, in praeterito, & 
* Ep. 72.  super eos qui in Ecclesia baptizati erant, & legitimum & Ecclesiasticum baptismum (is certè est plusquam simplex tinctio, integra nimirum initiatio & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) consecuti fu●rant, oratione pro iis habitâ, & manu impositâ, Invocatum & insusum Spiritum Sanctum affirmat.  
§. 5. Nobis certè tam fortuitis rationum ponderibus disciplinam, & Sanctiones Ecclesiasticas motari, & circumgyrari, nondum persuasum est, aut ex his & talibus aruspicinis, vel auguriis Theologicam veritatem statuminari.  
§. 6. Cessit interim satis feliciter, quòd ab ipsis Laodicenis Patribus edocti simus, quid de voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] censendum sit. Audiatur Canon 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oportet eos qui illuminantur, fidem discere, & quintâ hebdomadis feriá Episcopo renuntiare vel Presbyteris] Sic ut Can. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui in morbo baptismum accipiunt, & dein convalescunt, fidem ediscere debent, & scire quod divini muneris participes facti sunt] quod iis omnino incumbit non in ipso baptismo, sed post baptismum, cum à morbo incolumes facti sint. Nullus igitur dubitandi hic locus est, quin quod Canone immediatè sequente de iisdem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 additur, eodem plane sensu intelligendum sit, eos nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, post baptismum ungi debere, non autem illud post tinctionem, aut mersionem solam, sed disertè post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, post initiationis participationem, post integrum scilicet baptismum, in quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Can. 46. divini muneris participes facti sunt.  
§. 7. Quid verò, si, qui illuminantur, illi eodem tempore post baptismum ungi juberentur, praesertim cum aut adultis, & catechumenis, aut in mortis periculo positis Lavacrum posceretur? In tali enim rerum cardine omnia benignè ab Ecclesiâ fidelium votis, & ardentibus desideriis indulgeri, quae ipsis quovismodo subsidio futura crederet, nulla invidia erat.  
§ 8. Non tamen confundi statim, aut eadem planè esse, aut alteram alterius Ceremoniam meram, aut partem, ut contendit Dallaeus, accidentalem, ri●ualem, aut adjectitiam, quae eodem aut die aut horulâ, cum occasio postulet, aut permittat, administrari jubentur, hoc uno (si alia non suppetant) argumento conclusum putamus.  
§. 9 Nemini certè inauditum est, aliquandiu Coenam Domini recens baptizatis, ipso Baptismi die & horâ, communicatam fuisse, nec tamen, spero, inter Baptismi Ceremonias numerabitur Eucharistia. Eandem certè nos, ut ab antiqua Ecclesia didicimus, Sponsalium solennitati, cum in Ecclesia celebrantur, adjungi districtè mandamus, Nec tamen quenquam adhuc inter petulantissimos Liturgiae nostrae sugillatores, adeo morosum aut tetricum experti sumus, qui Ecclesiastico ritui (nec enim Matrimonium inter Sacramenta novi foederis numeramus) venerandum Eucharistiae Sacramentum nos subjecisse suspicetur, aut qui queratur eam à nobis tanquam nudam Ceremoniam, Matrimonio ancillari jussam esse.  
§. 10. Nec certè firmius ex eo argumentum nectitur, quòd in tractandis, vel describendis Ecclesiae ritibus, Baptismo statim subjungatur chrismatio; aequè enim manifestum, chrismationi coenam, imo nonnunquam (omissa & intacta chrismatione) baptismo coenam succedere, ac Baptismo chrismationem.  
§. 11. Quod de Laodiceno jam Canone diximus, de geminis etiam Theodoreti locis dicendum est, quae post 
* De Repub. Eccles. l. 5. c. 5. n. 21.  Spalatensem 
† De Conf. p. 102.  Dallaeus ad firmandam hypothesin suam trahi posse confidit. Primum ex Comm. ad Cantica c. 1.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a T. 1. p. 1002.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Memor esto mystagogiae sacrae, in quâ qui initiantur, post Tyranni abnegationem, & veri Regis professionem, Spiritualis unguenti chrisma, tanquam regale aliquod sigillum recipiunt, in unguento, tanquam in imagine invisibilem Spiritus Sanctissimi gratiam percipientes. Secundum de Novatianis dictum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iis qui ab ipsis baptizantur sacro sanctum chrisma non offerunt.]  
§. 12. Hic certè utrobique iis qui baptizantur, aut initiantur, chrisma offerendum, & suscipiendum supponitur. At quis inde concluserit, meram baptismi Ceremoniam aut partem esse, aut inter baptizandum, ut Dallaeus contendit, adhibitam, aut aliud quicquam à Theodoreto innui, quam quòd praeter baptismum à Christo institutum, suus etiam chrismati locus sit, Ecclesiastico ritui, ad invocandam Spiritus Sancti Gratiam parato, qua ad votum baptismi, aut officium viri Christiani fideliter praestandum, prae omnibus indigemus Christiani.  
§. 13. Certè nihil in Evangelio, & Patrum scriptis celebrius & notius est, quam fidelibus, i. e. Christianis militibus, qui fidem suam Christo obstrinxerunt in baptismo, adeoque illis qui jamjam baptizati sunt, Spiritum Sanctum, aut invisibilem Spiritus Gratiam à Christo promissam esse, eam verò chrismate visibili adumbrari, nec igitur incommodè hoc externum signum, in invocandis per Episcopalis manus impositionem & benedictionem, Spiritu● sancti donis, constantiâ praesertim, & perseverantiâ, ut sigillunt aliquod regale usurpari. Hoc verò non baptismi ad remissionem peccatorum, sed Confirmationis ad impetranda Spiritus dona, & professionem in Baptismo factam obsignandam solenniter adhibitae proprium esse quis diffitebitur?  
§. 14. At sperat 
* P. 203.  Dallaeus aliquid sibi exinde lucri exoriturum esse, quod Theodoretus dixerit, Tyranni abnegationem & Regis confessionem chrismate velut obsignatam esse, & hinc statim concludit, etc.  
Ergo & ipsa eodem quo Regis confessio pertinuit nimirum ad Baptismum.] Fateor lubens ipsam abnegationem eodem pertinere ac confessionem, utriusque enim in baptismo locum fuisse; videatur Author Constitutionum L. 7. c. 42. cujus titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Renuntiatio ad diabolum, & ascriptio ad Christum; At qua tandem machinâ hinc extorserit chrisma ad Baptismum pertinuisse? Illud certè probandum erat, At Conclusio Dallaeana de ipsa] i. e. Abnegatione procedit, non de ipso, i. e. chrismate.  
§. 15. Nec verò si [ipsum] legerimus, Dallaeus quicquam proficiet. Nihil enim manifestius est, quam quod ea omnia quae in baptismo spondentur, in coena Domini, imò in poenitentiâ, obsignentur; quae tamen Baptismi ceremoniae, aut partes proculdubio non sunt: Cur non igitur in Confirmatione, idem praestetur, quam ideo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, professionis confirmationem aut obsignationem dictam scimus quod in illa ea omnia quae in Baptismo per sponsores suscepimus, Chirographo planè nostro, aut idiographo obsignentur, & muniantur? Haec verò post baptismum, non inter baptizandum commodissimè fieri, quae, quaesumus, invidia est?  
§. 16. Nec certè multò feliciùs processit, quod de loco 
* To. 1. p. 646. Orat. 40.  Greg. Nazianzeni Dallaeus molitus est. Verba Gregorii primo proponenda, dein rationes Dallaei recolendae sunt.  
§. 17. De Baptismo non differendo multa Gregorius, ex periculorum quibus vita humana cingitur multitudine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Si verò sigillo te praemunieris, & pulcherrimo, & firmissimo auxilio tibi in futurum caveris, & animum & corpus chrismate & spiritu signans, ut Israel olim nocturno, & primogenitos custodiente sanguine, & chrismate, quid tibi accidet?  
§. 18. Hic certè ut alibi non rarò, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sigillum, simpliciter positum, de Baptismo intelligendum est, quidni verò Chrisma spiritui sociatum, quo & corpus & anima signantur, & firmantur, de Confirmatione explicanda erunt? Illi certè commodissimè conveniunt, quae de sanguine, quo Israelitarum postes liniebantur, de pimogenitorum custodiâ, de consignatione, de praesidio firmissimo, adjecit Nazianzenus, quorum singula optimè conspirant, ut de Confirmatorio Chrismate (Baptismali sigillo, ex more, statim accedente) dictum statuamus.  
§. 19 At è contra Dallaeus baptismum agnoscens, Confirmationem negat, & ut figmentum rejicit, his tribus argumentis fretus, 1. Authoritate Billianorum Marginum, in quibus ad hunc locum annotatum est, Vnctio baptismatis, & quod Gregorius dixerat [praemuniri signaculo, Billius optimè vertit Baptismo] Verum 1. Billiani margines, qui facilè & falli & incautos fallere possunt, nos neutiquam constringunt, qui Dallaeo sine Billii suffragio aequè credimus, ac Billio ex suo cerebro sic monenti. Imò ex hinc discimus, quo lenocinio adductus Dallaeus, haec omnia ad baptismum trahenda putaverit, eodem certè, quo Bellarminus, sigillum Domini apud Eusebium, Christoforsoni insertione allectus, ad Confirmationem deflexit, quod, ut 
* P. 109.  Dallaeus rectè monuit, ad Baptismum attinebat. Nec enim Billiano margini contra Confirmationem magis fidendum est, quam Christoforsonianae Paraphrasi pro Confirmatione contra Baptismum.  
§. 20. 2. Quod de baptismo per signaculum intelligendo notavit, nos lubentes concedimus, nec enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Confirmatione, sed de baptismo, interpretamur, ut consignationem, firmissimum praesidium, Chrisma, & Spiritum, non de Baptismo, sed Consirmatione.  
§. 21. At 2. addit Dallaeus, idem clamare Orationis titulum [Oratio in sanctum Baptisma] ipsumque Gregorium, qui initio statim monet de baptismo se beneficio hinc ad nos manente, breviter disserturum, unde concludit Vnctionem, quam hic memorat, Baptismi esse, auxilium beneficii partem, quod ex baptismo manat, nec aliter rem habere posse, nisi Gregorium mentitum esse dixeris, & quae dixit, alia ab iis esse contenderis, quae se dicturum professus erat.] At manifestum est, titulum, ut denominationem quamcunque, à potiori rectè sumi, nec tamen vetare, quo minùs de Baptismo dissertationem instituens, verba quaedam de Coenae aut Poenitentiâ, quidni etiam de Confirmatione faceret? certè Dallaeus ipse librum suum de Confirmatione inscripsit, statimque initio de Confirmatorio Latinorum chrismate se dicturum praemonuit, nec tamen pauca de Baptismo adjecit; nec enim ullis scribendi legibus cautum putamus, ut qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suum bellè prosequitu●●llum unquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nullam parenthesin admisceat.  
§. 2.2. Verùm 3, inquit Dall●us, Gregorius ipse hoc musteum Sacramentum liquidò explodit, dùm baptismum, praeter alia nomina, disertè scribit vocatum fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chrisma & signaculum, rationem nominis addens, qui sacer & regius est, hujusmodi enim ea erant quae ungebantur] At (omisso signaculo, quod de baptismo lubentes interpretamur) respondemus, 1. Chrisma illud quod inter Baptismi titulos alibi reposuerat 
* P. 638. D.  Gregorius, non de Vnctione propriâ, sed metaphoricâ, ex Scripturae idiomate intelligendum esse, qualitèr Christiani omnes Reges & Sacerdotes dici solent, non propriè, sed figuratè; hic verò, cum chrismati spiritus subnectatur, illoque consignari corpus, ut spiritu anima, ad modum Israelis, cujus postes sanguine liniebantur, Chrisma propriissimè sumi necessum est.  
§. 23.2. Nil prohibet eundem titulum diversis ritibus adaptari. Sic enim alia non pauca, quae baptismo Gregorius aequè tribuit, non incommodè Eucharistiae, etc. applicari agnosces. Inter appellationes Baptismatis apud Gregorium reperies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, donum, Gratiam, incorruptionis indumentum, & omne quod honoratum aut excellens est, Quae quidem ut baptismo, sic & aliis Ecclesiae ritibus ubique tribuuntur. Nec certè ratio nominis reddita quicquam probat, cum, ut dictum est, de spirituali regno & sacerdotio intelligatur chrisma illud, quod inter Baptismi titulos recensebatur; hic verò ad praesidium parari jubeatur, ad modum sanguinis, qui primogenitos Israelitarum tuebatur, & sic Confirmationem disertè respiciat.  
§. 24. Videt Doctissimus vir, quam instabilibus fulcris nitatur hypothesis novitia, quam non cogentibus argumentis confidat se nobis persuasurum, meram baptismatis Ceremoniam chrisma antiquorum fuisse. Certè nihil tale Laodicenus Canon, nihil Theodoretus, aut Gregorius testantur, quibus praecipuè sese stabiliisse videtur Dallaeus: Nec enim aut si baptismo Confirmatio statim accesserit, aut si in ipso ungerentur Baptismo, quâvis ratione sequetur, aut nullum esse Confirmatorium chrisma, aut nullum sine chrismate Episcopalium manuum impositionem, & benedictionem, quâ unicâ contenti, Confirmationis Ritum celebrari legitimè posse non dubitamus.   

SECT. III.  
Pseudoclementis doctrina ut Dallaeo neutiquam faveat. Oleum, quo aqua sanctificabatur, à Chrismate differt.  
§. 1. AT nec in iis quae adduxit vir Doctissimus, vestigia satis conspicua nobis desunt, ex quibus disjungi planè ea ipsa dignoscamus, quae ille studiosissimè in unum compingenda curavit. De Pseudoclement idem, quod certè ante eum Spalatensis de Repub. Eccles. l. 5. c. 5. pronuntiat, Neminem ipso clarius docere Chrismationem aevo ejus ex Ceremonialibus baptismi ritibus unum fuisse. 
Const. l. 3. c. 16.  At consulenti locum res adeò clara non est; De sacro oleo, certè agnoscimus ejus usum in baptismo fuisse, imò illud planè lotioni praecurrise, ut aqua hoc ritu sanctificaretur, Spiritu Domini sic descendente super aquas.  
§. 2. Illud ex Libro 7. c. 43. clarius est, quam ut de eo dubitari possit, ubi de oleo mys●ico, quatenus illud à chrismate mystico, cujus descriptio sequitur, c. 45. distinguitur, dictum reperis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad praeparationem baptismi benedicitur, & iterum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praeparationem Confessionis baptismi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— ut unctus dignus initiatione efficiatur. Post hanc olei mystici unctionem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Postea venit ad aquam, etc. Hoc itaque oleum mysticum non dubitamus ad baptismum pertinuisse, imò benedictioni aut gratiarum actioni, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de 
* C. 44.  aquâ mysticâ, praecurrisse, post quam demum 
† C. 44.  sequitur ●nguenti Chrisma, eique subjungitur c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de mystico chrismate gratiarum actio.  
§. 3. Sic & hoc l. 3. c. 16. jubetur primò Episcopus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, caput eorum qui baptizantur oleo sancto inungere. Dein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, invocato Patre, Filio, & Spiritu sancto, aquâ baptizare. Virum Diacono, mulierem Diaconissâ suscipiente, ut decenter, & reverenter fiat sigillum inviolabile, i. e. ut baptismus honestè, & à quibus decet, administretur. Quibus peractis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, post hoc, inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopus baptizatos unguento liniat.  
§. 4. E disertâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viri & mulieris mentione, patet de adultis baptizatis Scriptorem loqui; nec mirum igitur, si statim, sine quovis intervallo, adjungatur Chrismatio, & de eo intelligantur quae l. 7. c. 44. legimus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum baptizaverit, ungat unguento— etc. Nec tamen hoc in loco tale aliquid ex ipsius verbis facilè extorseris, qui hoc solùm dixit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Post hoc ad Chrismationem procedit Episcopus, an eadem hora, vel die, vel absent Episcopo, Presbyter, non definite.  
§. 5. Nondum igitur adeò dilucide ex Pseudoclement hypothesin suam stabilivit vir doctissimus, Imò si sequens 
† Cap. 17.  Caput inspiciatur, palam est, baptisma peculiariter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in 
* Sic & l. 7. c. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mortem in cruce, cujus imaginem dedit baptismum.  mortem Jesus datum esse, Aquam nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro sepulchro, cleum pro Spiritu S. (quo nempe Aqua, ut diximus sanctificabatur) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sigillum pro cruce. Bellè haec quidem cohaerent; At non sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vnguentum quo Chrismatur, illud enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unde Confirmationis nomen acceptum) Professionis (baptizati scil.) Confirmatio. Haec itaque quomodo baptismi pars erit, qui ad mortem Christi dabatur?   

SECT. IV.  
Testimonium Cyrilli Hierosol. à Dallaeo allatum quam nihil pro ipso concludat; Baptismi notio quam varia Dallaeo ut hypothesi inserviat, Cyrillus à seipso illustratus.  
§. 1. IDem de Cyrillo Hierosolymitano dici potest (quem tamen uno baptismi vocabulo utrumque complecti Dallaeus non ambigit.) Certè Catechesi mystagogicâ primâ recens baptizatos alloquitur Cyrillus: secundum inscribit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de baptismo, totamque insumit, ut in mortem Christi baptizatos monstraret: Tertia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de chrismate inscripta, Vnctionem, quam à Deo habemus describit, sic ut & quarta subsequitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de corpore & sanguine Christi; Quae tota ad Eucharistiam pertinet. Quinta insuper anacephalaeosin instituens sic incipit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de baptismo, de chrismate, de sumptione corporis & sanguinis Christi, satis in superioribus audistis; singula quidem distinctissimè, & in suas classes disposita, nec magis chrismatio cum baptismo, quam Eucharistia cum utroque confundenda est.  
§. 2. Aliud autem suadere conatur Dallaeus, hoc potissimùm argumento fretus, quòd Catechesin de Chrismate sic ordiatur Cy●illus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Christum baptizati, etc. Quicquid, inquit, isti hactenus susceperant (suscepisse autem tunc Chrisma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recens baptizatos, ad q●os Concio habita est, agnoscimus) uno vocabulo amplectitur, dum eos dicit baptizatos esse.]  
§. 3. At doctissimum virum, dum hypothesi suae sollicitiùs inserviit, fugisse veritas videtur. Nec enim qui baptizatos dixit, qui lavacri mentionem fecit, confirmatos negavit, aut negâsse visus est, Imo contrarium planè expressit, ut enim primis verbis eos baptizatos ait, sic & proximis statim adjicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unctos esse, & adhuc signantiùs, tunc eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factos esse, cum Spiritus sancti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu figuram (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc.) susciperent, utrumque enim susceperant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi, ad quos mystagogicae catacheses destinatae sunt. Alia interim (quantum mihi perspicere licet) baptizatio, alia chrismatio, nec enim (quod praediximus) si eodem die, eadem hora adhibebantur, statim eadem fuisse rectè conclusurus est, nec igitur baptismi pars, aut ceremonia mera, chrismatio, quam acceperant.  
§. 4. Sanè 
* P. 189.  cum Synodi Laodicenae 
† Can. 48.  Canonem modo recitatum laudasset Dallaeus [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eos qui illuminantur, chrismate ungi oportet.]— ne, quae post baptismum adhibebatur chrismatio alia à baptismo videretur, baptismum non pro integro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illuminatione, aut initiatione, suis omnibus ex usu Ecclesiae ritibus constante, sed pro solo mersionis, aut tinctionis actu strictè sumi voluit; hic vero post 
* P. 191.  paginam unam aut alteram, urgente scil. & durius prement ipsum importunâ hypothesi, vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (quae sine dubio priori baptismi voce latiùs non patet) plusquam hoc amplissimo sensu intelligendum statuit, ut non tantùm integrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initiationem, sed & chrismationem (quam baptismo statim accessisse novimus, sed pauci, ante Dallaeum, merum baptismi ritum aestimarunt) totam absorbeat. Hoc quam sine omni rationis specie attentaverit, non alio monstratore indigemus, praeter ipsum Cyrillum, qui ut distinctos innueret, ut dixi, seorsim reposuit, & utrúmque expresse nominavit (nec igitur hoc pharmaco quovis modo indiguit) utrumque separatim definivit, Baptismum per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per similitudinem mortis, sepulchri, & resurrectionis Christi, quâ baptizati illi conformes fiunt in istis omnibus: Chrisma verò, quod ut Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intelligibili exultationis oleo ungebatur, hoc est, Spiritu sancto, exultationis oleo nuncupato, quòd sit spiritualis exultationis causa; sic & illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vnguento ungebantur; ut qui Christi consortes, & participes facti sint.  
§. 5. Quid quòd & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vnguentum hoc non jam simplex, aut post consecrationem, commune aestimari patitur, sed Christi charisma, & Spiritus ejus praesentiam, ipsiusque quasi divinitatis effectricem appellat, simulque varios, & illustres ejus usus enumerat, ut dum corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, visibili unguento liniatur, sacro & vivifico Spiritu sanctificetur, dum in front ungantur, à se pudorem abstergant, quem primus homo transgressor perpetuò circumferebat, etc. dum aures ungantur, ad audienda divina mysteria idonei fiant, dum nares imbuantur, illud Apostoli occlament Christi gratus odor est Deo in his qui salvantur.  
§. 6. Ipsum, quaeso, authorem aequus Lector consulat, & ad dispescendos hos ritus, satis ex se, satis ex institutione, satis ex effectibus distinctos, omnia apertissimè designata dignoscet.  
§. 7. Sic &, cum aliud ageret, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorat, & Solomonis dicto Eccles. 9.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] adumbratum affirmat (ut panem Eucharisticum verbis istis immediatè praecedentibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) qualiter & 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in fine.  cum de ipso chrismate sermo institueretur, ab Isaia vate praedictum monuit, c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Erit in extremis diebus conspicuus mons Domini, vinum bibent, & (inter alia) unguento ungentur. De quo, inquit, unguento tanquam mystico dixit, Trade haec omnia Gentibus, voluntas enim Domini super omnes Gentes. Omnia certè ad hunc in Ecclesia statuminandum ritum satis magnificè composita; Quo minus Baptismi Ceremoniam meram, aut fortuitam quasi appendicem somniemus.    

CAP. V.  
Author Ecclesiasticae Hierarchiae breviter examinatur. Triplex apud eum unctio. Prima Catechumeni ante baptismum, secunda aquae baptismalis, tertia post Baptismum in Confirmatione, cui Eucharistia statim accedit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non fuit in baptismo, licet alia fuerit.  
§. 1. REstat ut de Ecclesiasticae Hierarchiae Authore, de quo fusè Dallaeus, (omnia ad hypothesim suam trahi posse confisus) nos breviter dispiciamus.  
§. 2. Nec certè illud jam in dubium vocari optamus, quod 
* Cap. 2. Sec. 2. §. 10.  prius disertè stabilivimus, an scil. Scriptor ille Baptismale oleum agnoverit. Fatemur lubenter ad eam rem clarissimè pertinere, quae post trinam catechumeni professionem, & sacerdotis benedictionem, & manus impositionem, immediatè sequuntur, lavacro autem praecurrunt.  
§. 3. Nudato quippe Catechumeno, Sacerdotes Vnctionis sacrum oleum afferunt, Hierarcha ungere incipit, 
De Eccl. Hier. c. 2. p. 117.  ter eum signans, dein eum toto corpore inungendum Sacerdotibus tradit; Nec id tantum, sed & aquam baptismati dicatam unguento imbuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aquam sanctis invocationibus consecrat, & trinâ sacerrimi unguenti profusione eam perficit, &, post alia quaedam, baptizat.  
§. 4. Verùm peracto baptismate, alius adhuc chris●natis ritus, à Baptismali omni ceremonia, ut videtur, aeque, ac ipsum Eucharistiae Sacramentum, distinctus: Ad illum in fine capitis sic sum matim procedit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sacerdotes verò eum accipientes susceptori tradunt, qui junctis manibus eum vestimento 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Maxim. Sch. l. p. 7.  albo induunt. Quo peracto ad Hierarcham, aut Episcopum iterum deducunt. Ille verò unguento consecrato virum signans sacrosanctae Eucharistiae participem eum esse pronuntiat.  
§. 5. Quae sic satis dilucidè posita sunt, ut à baptismali officio prius peracto chrisma subsequens secernatur (ad cujus ministerium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit scriptor, denuò ad Episcopum, à quo decesserat, jam Albis indutus, deducebatur) mox in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhuc clarius efferuntur. 
* P. 129.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Perfectiva autem unguenti Vnctio initiatum grato odore perfundit, aut ut suavem odorem emittat facit. Sacra enim Regenerationis consummatio initiatos divino spiritui unit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In fine verò omnium, Hierarcha ad sacrosanctam Eucharistiam initiatum vocat, & Mysteriorum communionis eum participem facit.  
§. 6. Quaecunque ad caliginem aliquam tantae luci offundendam excogitari poterant, perspicacissimus Dallaeus statim vidit, & prolixè apposuit; singula tamen, ni fallor, aequè adversus Eucharistiam ac Chrismalem consignationem dimicantia, quorum aut neutrum inter Baptismi ceremonias, ex hujus Authoris suffragio collocandum concluseris, aut utrumque.  
§. 7. Non ineptè igitur Maximus Scholiastos hanc huic secundo Capiti Coronidem, & anacephalaeosin ex Apostolicis, quae dicuntur, constitutionibus petitam 
* P. 82.  aptavit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Est igitur baptismus in mortem Christi datus; aqua sepulchr● locum tenet, oleum (baptismale) Spiritum sanctum (in baptismo datum) significat, ●igillum crucem denotat. Vng●cutum aut chrisma Confirmatio est professionis. Suum scilicet baptismo oleum ut & sigillum erat, at Chrisma non baptismi (certè non baptismi solùm) sed confirmationis (adultorum Baptismum insecutae) ritus erat, & ut talis ab utroque tùm Constitutionem cum Hierarchiae Eccl. authore agnoscebatur.  
§. 8. Si haec cuiquam minus sufficiant, addat si placet, quae capite 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prolixè adjecit author ille; nec dubitandi causam reperiet, quin posterior illa (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) de Confirmatorio Chrismate; non in baptismo adhibito, sed initiati aut baptizati perfectivo intelligenda sit.  
§. 9 Unum certe Scriptor ille 
* P. 176.  praemonendum duxit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vnguento ad omnia sacra administranda usos esse, unde & in baptismo ei locum esse nullus dubita● (at non in solo baptismo) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrae regenerationis donum & gratia (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, baptismi gratia, ut dilucidè Pachymeres) in divinissimis unguenti consecrationibus peragitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Vnde, ut putat, est, quòd baptisterio unguentum infundat Episcopus: Ut enim aqua baptismalis unguento affuso sanctificatur, sic & ipsum baptizandum non aquâ solùm, sed & chrismate initiari, & consecrari (Quem locum de baptismali chrismate intelligendum esse, Dallaeo lubenter concedimus, ut & istum c. 5. a 
* P. 208.  Dallaeo allatum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, baptismum sinc unguento non peraget sacerdos.)  
§. 10. Quod verò mox sequitur, in baptismi censu reponi nulla ratio passura est; 
* P. 177.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sed & ei qui sanctissima divinae generationis initiatione initiatus est, (qui sc. jamjam baptizatus est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Pachymeres Paraphrasta) divini spiritus adventum chrismatis unctio perfectiva largitur. Haec symbolorum imagine divinissimum spiritum qui à Christo per immutabilem realis divinitasis habitum nobis suppeditatur, adumbrante.  
§. 11. Nullum hic Baptismi vestigium, nullus Lavacri defectus, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod resarciatur, aut sanetur, & sic demum, ut Eliberitanis canonibus cautum est, perficiatur; nec enim Baptismi perfectivum hic chrisma dicetur (quod Dallaeus voluit, 
* P. 207.  baptismum nostrum unguenti illius consecrationibus perfici hinc colligens) sed Vnctio chrismalis, simpliciter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfectivum, seu consecratorium chrisma vocatur, quo scilicet fidelis, prius bapti●atus, consecratur, aut perficitur, vel, quod idem sonat, confirmatur, Christo Spiritum suum unguento adumbratum, ex thesauro suo, ad invocationem Episcopi, liberè largiente.  
§. 12. In re satis per se clarâ, pluribus opus non est, nec igitur à Pachymere Paraphrastâ subsidium, quod in promptu est, efflagitamus. Ille certè de hoc Chrismate sermonem instituens, quatenus descriptio illius, Eucharistiae immediatè subjungitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* P. 151.  inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hic alter chrismatis ritus Eucharistiae coordinatus est, &, ut 
* P. 151.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sic & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mysterium, aut Sacramentum chrismalis ritus, ex saeculi sui more, appellat, (quo minus meram baptismi ceremoniam, & appendicem suspicemur) & 
* P. 160.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, haec, inquit, chrismatis unctio ei qui baptizatus est adventum spiritus largitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia per hanc chrismatis unctionem Spiritus sanctus advolat, etc. Quae omnia ad confirmatorium chrisma pertinere quis non videt?  
§. 13. Nec verò Orationis series (ut Dallaeus monet) aliud aut demonstrat, aut suadet, imò cum sibi, ut dictum est, Pseudo-Dionysius monstrandum proposuerit in omnibus sacris administrandis chrismatis usum fuisse, necessariò concludendum est, ea singula quae produxit exempla, ex Baptismali penu peti●a non esse, aut si fuisse credantur, ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, altare Dominicum, in Baptismali etiam censu reponendum erit, cujus 
* P. 177.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrationem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacerrimi chrismatis affusione peragi affirmat.   

CAP. IU.  
Duo Palmaria Dallaei Argumenta excutiuntur.  

SECT. I.  
Verba Cornelii de Novatiano, ex Eusebio & Nicephoro explicata. Dallaei objectio examinatur.  
§. 1. DUO adhuc palmaria sunt, quibus praecipuè hypothesin suam contra omnem ictum stabiliri putat Dallaeus. Unum à Romanis petitum (cui praesertim innititur Spalatensis de Rep. Eccl. l. 5. c. 5.) alterum à Graecis; Unum ex Cornelii Papae de Novatiano apud Eusebium verbis, alterum verò ex officio baptismatis Graecorum in Euchologio desumptum.  
§. 2. Ex Cornelii verbis concludit obsignationem istam, quaecunque tandem illa fuerit (non tantum verum & propriè dictum Sacramentum non fuisse, quod libenter agnoscimus, sed &) Ceremoniam merè baptismalem fuisse, ejusdem cum illis caeteris census, quae non expressit Cornelius.]  
§. 3. Ut cognoscatur an hoc ritè concluserit vir Doctissimus, locus integer consulendus est, quem incolumem nobis servavit Eusaebius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In morbum quidem Novatianus periculosum incidens, vitaeque spe nullâ relictâ, in Lecto quo decubuit, aspersus vel circumfusus, baptismum accepit, si sanè in confiniis mortis positus accepisse putandus sit. At nec postquam morbo liberaretur, reliquorum particeps factus est, quae secundum Canones Ecclesiae, obtinere debuerat, nec ab Episcopo obsignatus est, Quo non impetrato, quomodo Spiritum Sanctum obtinuisse putandus est?  
§. 4. Hic, siquid video, duo sunt sigillatim posita, ex quibus Novatianum Spiritus Sancti participem non fuisse Cornelius confirmat: Primum, quòd, cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptizatus esset sub extremo mortis discrimine, morbo tamen devicto, illa non expeteret, quae expeti & participari à talibus (in Lecto scil. tinctis) Canon Ecclesiae jubet. Hoc à 
* L. 6. c. 3.  Nicephoro aliquantò clariùs explicatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sed enim ille postea reliquis Ecclesiae Symbolis, quibus ad eum modum tincti, juxta Ecclesiae sanctiones uti debent, minime dignus est habitus, aut assecutus est. Quaenam verò illa fuerint (à Clinicis expetenda) nos hic supra commemoravimus, cum de baptismi perfectivis, ex Synodo Eliberitanâ, verba fecerimus, eaque ad Confirmationem nihil quicquam pertinuisse contendimus.  
§. 5. At praeter hoc primum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, restat etiam secundum, quod nempe cum ei benedictio baptismi Clinici perfectiva planè de●sset, Gratiae illius defectum à Consignatione Episcopali, quâ Spiritus sanctus in Confirmatione Neophytis, i. e. fidelibus prius baptizatis communicari in Ecclesiâ solebat, resarciendum sibi non curasset. Haec certè duo confundenda non erant, satis in se distincta, satis perspicuè à Cornelio dispuncta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
§. 6. Hìc si facili & proclivi mendâ, librariis familiari legamus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (sic certe legendum esse Nicephorus monstrat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neque, inquit, cum convaluisset signaculum ab Episcopo deinde recepit) Omnia luce ipsâ clariora erunt; Quâ non admissâ, verba cordato & diligenti Lectori nimis aspera videbuntur, nec enim bellè cohaerent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
§. 7. At nec istis auxiliis indigemus, si enim vulgaris Eusebii lectio retineatur, eodem planè res recidit. Illud enim necessarium est, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in prioribus vim suam in [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] exerat, ut scil. nec reliqua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assecutus sit, nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. nec baptismi perfectiva (quae Eccles. Hierarchiae Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit) nec confignationem Episcopalem: Unde est quod in singulari addatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc verò cum non sit adeptus, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certe ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae praecesserant sine foedo soloecismo referri nequit, sed tantum ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consignationem ab Episcopo receptam, à cujus manuum impositione & benedictione paternâ Spiritum sanctum expectatum fuisse nemini, spero, novum putabitur. Aliud igitur omnino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reliquo] aliud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consignatio] nec igitur eadem, siqua Cornelio fides debetur.  
§. 8. Unicum est quod huic tam illustri Testimonio objici video, ex iis quae paulo post Cornelius de eodem Novatiano subtexuit, Fabianum scil. Episcopum Romanum, cum illum ad Presbyteratus ordinem provecturus esset, ab Universo Clero, multisque Laicis prohibitum fuisse; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quoniam in Lecto aspersum, aut baptizatum, qualis hic, in clerum provehi non licuit, nec tamen Fabianum, quod omissum erat, contulisse, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulasse sibi huic soli manus in sortem Presbyterii imponendi potestatem concedi. Hinc sic arguit Dallaeus, 
* P. 139.  Si illa quâ carebat Vnctio non baptismalis baptismoque cobaereus ceremonia, sed proprium seorsim Sacramentum erat, qualis Latinorum est hodie Confirmatio, cur Fabianus hominem, cum eum vellet in Presbyterum consecrare, eo, quo carebat, Sacramento non donavit? Quid prohibebat, quod antea omissum erat, id nunc conferre? etc.  
§. 9 Respondeo 1. duo hîc à Dallaeo contra Latinos assumi, quae nos Angli, qui interim Confirmationem Episcopalem tutamur, planè negamus. Nec enim ●estionem necessariam Confirmationis ceremoniam, nec Confirmationem Sacramentum esse putamus. 2. Si Novatiano sola, quam dicimus, Confirmatio defuisset, non infeliciter certè procederet Dallaei argumentum. At cum duo, aut potius tria à Cornelio hic Novatiano objiciantur, 1. Quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Lecto aspersus vel baptizatus fuerit, 2. Quod morbo liberatus, caetera, quae secundùm Ecclesiae Canonem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 participasse oportuit, non fuerit consecutus, 3. Quod ab Episcopo obsignatus non fuerit (quae singula satis à se invicem dissipantur) palam est unum tantummodo (primum illud) de baptizato Clinico, non posteriora, de omissâ aut Chrismatione, aut Consignatione ab Universo Clero & plebe objectum fuisse, & ordinationi ejus obstitisse. Illud quippe Canone postmodum Neocaesareensi expressè vetitum. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Siquis in morbo baptizetur, ad Clerum promovendus non est] prius, ex more saltem Ecclesiae, illicitum fuisse, hinc si non aliunde satis constat.  
§. 10. Consulantur ipsa Cornelii Papae exerta verba, sicut sunt modò à nobis, nec non ab ipso Dallaeo allata, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab omni clero prohibebatur— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quoniam in lecto ob morbum aspersum, vel baptizatum (qualis hic) ad Clerum promoveri non licet. Nulla hic aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●nguenti, aut sigilii omissi criminatio, sed tantùm baptismi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in lecto accepti mentio.  
§. 11. Nec jam quod semel factum est, infectum esse potuit, nec ulla quidem Fabiani diligentia praestitura erat, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lotus, Clinicus non audiret. Ideoque cum illa sive lex sive recepta in Ecclesiâ consuetudo, de non promovendis ad sacros ordines Clinicis, non ita arctè constringeret, quin ei ex causis gravioribus laxatio aliqua fieri posset (subesse enim interdum hujusmodi causas, & tempora, testatur 
* Ibid.  Canon Neocaesariensis [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propter diligentiam actionibus subsequentibus approbatam, propter fidem eximiam, & infrequentiam & caritatem hominum] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eorum qui ad Sacerdotium idonei sunt, ut rectè Zonoras) de Fabiano dicitur, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, veniam postulavit, & impetravit, ut huic soli manus imponere permitteretur, nullum posthac Clinicum ad Presbyteratum evecturus. Omnia dilucida, nec jam in hoc celebri facto quicquam restat, quod hic comsignationem Episcopalem cum baptismo confundat, aut hypothesi Dallaeanae ullatenus favisse videatur.   

SECT. II.  
Testimonium ex Euchologio prolatum ad examen vocatur. Officia Baptismi, & Chrismatis divisa. Ordo Romanus à Graeco parum differt. Baptismo non semper Chrisma adjungebatur.  
§. 1. REstat, ut quid commodi aut subsidii ex Euchologio Graecorum lucrari possit Dallaeus, pauculis dispiciamus. cum hùc devenerit vir Doctissimus, sine morâ concludit, 
* P. 214.  hunc communem esse totius Graecorum Ecclesiae sensum, publico Gentis Euchologio seu rituali, & ex eo Vniversali apud eos praxi clamente (id certe Collega ipsius D. 
* Apol. Hier. p. 147.  Blondellus jamdudum edixerat, Accedit, inquit, Graecorum antiquiorum solennis, recentiorum omnium praxi confirmata testificatio) nec enim apud eos, ut apud recentiores Latinos, duo diversa esse baptismi & Chrismatis officia, sed unum idemque, quod non diversis capitibus sed uno eodemque totum continetur, cujus titulus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consequentia seu potius ordo, vel, ut recens interpres maluit, officium baptismatis.]  
§. 2. At si Euchologium Goari, quo Dallaeum uti palam est, introspiciamus, Illud 1. occurrit, Titulum hunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ut & Rubricam sequentem deesse in M. S. Cryptoser. Falasiae (ut Jo. Goar monuit) qui sic incipit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et post hoc, etc. 2. Quod ad Chrismationem attinet, modus ejus in eodem M. S. aliquantò fusiùs & exactius, quam in altero, quo Dallaeus utitur, proponitur, utru que conferat Lector, & quod rem ex extra omnem aleam collocet, inveniet.  
§. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Post baptismum peractum (& prius uncti totius corporis, dein Loti in nomine Patris, etc. mentionem) Patriarcha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lavatur, & (quae prius induerat ad baptismall solennitatem) linteum & manicas deponit: Officii planè finiti indicia non obscura: Et Archi-Diacono dicente Attendamus, incipiunt Psaltae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be●ti sunt quorum remissae sunt iniquitates, etc. ex Ps. 32. iis qui in Baptismo jam remissionem peccatorum adepti sunt, accommodatissimo: dein dicitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedictus, etc. Oratio Eucharistica, beneficia Dei erga 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam per aquam & Spiritum regeneratum, Commemorans, simulque postulans à benigno omnium Rege, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sigillum doni Omnipotentis & adorandi spiritus, & participationem sancti corporis & sanguinis Christi ei largiatur; Ecce consignationem, & Eucharistiam, quarum usum ut Deus recens baptizato indulgeat, qui formulâ illâ utuntur, comprecantur.  
§. 4. Quibus sic dispositis & baptismi officio planè finito, sequitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: deponit Patriarcha Baptismatis stolam, & assumit eam quae missis inservit, & ut stolam sic locum mutat, & Cantore dicente Quotquot in Christum baptizati estis, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vngit Chrismate baptizatos, signum crucis in fronte, oculis, naribus, ore, & utrisque auribus facit, dicens, sigillum doni Spiritus sancti.  
§. 5. Haec quidem omnia dilucida, nec quicquam quod Consignationem Baptismi ritum fuisse magis suadeat, quam consignationis Eucharistiam; de ea enim, sine novi officii titulo, nullo intervallo interposito, immediatè sequitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, post hoc simul psallens in introitum ingreditur cum recens baptizatis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & divinam missam consequenter celebrat.  
§. 6. Adeò illud jam res ipsa loquitur, quod prius monui, Baptismum, Consignationem, Coenam Domini, licet adultis simul communicentur, tria tamen esse, nec sine prodigio, ne dicam sacrilegio, confundi posse.  
§. 7. Idem ex sequentibus liquet, ubi paucis narratur, quid in reliquis festis siat (priora enim ad Sanctum Sabbatum pertinebant) In parvo, inquit, baptisterio fiunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, baptismi, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vestiario 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Patriarcha recens baptizatos divino unguento signat, etc. Pluribus in re manifestâ opus non est.  
§. 8. A quibus (ut id obiter dicam) parum abest, quod in 
* Cap. de die Sabb. S. Pasch.  Ordine Romano, ubi de baptismo agitur, legitur. Peracto enim baptismo, Ponti 〈◊〉 egreditur à fonte in sacrarium, habens ibi compositam sedem, vel in Ecclesia, ubi voluerit, & sedet in eâ, ut, cum vestiti fuerint Infantes, confirmet eos (Quibus concinit Alcuinus l. de div. Offic. c. 19 Postquam, inquit, vestiti fuerint, deportantur ante Pontificem ad confirmandum. Ad haec Ordinis Romani verba Georgius Cassander, in Liturgicis exercitatissimus, sic pronuntiat, 
* Scholar ad Hymn. Eccles. p. 218.  Confirmatio Chrismatis quae per Episcopum fit, quamvis auctarium quoddam sacri baptismatis sit habita, non tamen statim, neque immediatè, sed aliquot Ceremoniis interjectis adhibebatur; imò Honorius (inquit) Augustodunensis octavo demum die baptizatos mitras deposuisse, & ab Episcopo in fronte chrismate consignari consuevisse auctor est. Id quod Gulielmus quoque Mimatensis Episcopus testatur. Neque enim semper baptismo haec Confirmatio chrismatis adjungebatur, ut cum Episcopi consequendi facultas non erat, praesertim cum extra ordinem infantes in pagis & villis baptizabantur.    

CAP. V.  
Consignatio in receptione eorum qui ab Haereticis baptizati sunt.  

SECT. I.  
Constantinopolitanus Canon 7. Chrismati, ubi nullus baptismo locus. Redeuntium ab haeresi receptio eadem cum Confirmatione.  
§. 1. EST & Chrismatio seu Consignatio adhuc alia, quae in Haereticorum, aut ab haereticis baptizatorum ad Orthodoxiam & Ecclesiam redeuntium receptione adhibebatur.  
§. 2. Eam post Laodicenae Synodi septimum Canonem; Secundi (i. e. Constantinopolitaniss) Concilii Generalis Canon 7. fusè describit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eos qui rectae fidei, & eorum qui servantur (i. e. resipiscentium) portioni ab haereticis adjiciuntur, recipimus secundum Constitutum Officium, sigillatos, primò scil. unctos sacro unguento Chrismatis, & fronte, & oculis, & naribus, & ore, & auribus, & signantes eos dicimus, figillum Doni Spiritus sancti. Quod ad verbum exscripsit & stabilivit Synodus sexta quae in Trullo congregabatur, nec est quod plura adjiciam in re notissimâ.  
§. 3. Hoc planè solenni ritu, eos, qui rebaptizandi non erant, in sacrosanctae Matris amplexus excipi catholica decrevit Ecclesia. Quod ipsum argumento est, ritum hunc, ut sacerrimum & antiquissimum, sic & à baptismo luculentè distinctum fuisse, ex decreto & solenni Ecclesiae more celebrari jussum, cum baptismo nullus locus esset, nimioque partium studio (quod rectè monuit 
* Vid. dal▪ p. 175.  Dallaeus) occaecatum Aurelium: qui ne Sacramentum in Ecclesiâ reiterari crederetur, hanc ab haeresi revertentium Chrismationem à Confirmatione distingui voluit, cum (si verba Canonis Concilii secundi cum celebrandae Confirmationis ratione in Euchologio conferantur) formae, voces, universae ritus particulae, eaedem planè, sine ullâ quantulacunque differentiâ, fuisse reperiantur.   

SECT. II.  
Argumentum Dallaei ex Responsionibus ad Orthodoxos petitum. Responsio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro Poenitentium receptione. Ab haeresi redeuntes Clerici non reordinandi. Reconciliatio. Argumentum aut nihil aut nimium concludens. Antiquorum praxis ex Argumentis levibus non est concludenda. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Basilium.  
§. 1. AT nec hîc Doctissimo Dallaeo argumentum defuit, quo hypothesin suam tueatur, statim, & si eum audiamus, 
* P. 1●7.  clarissimè probaturo, Veterum unctionem ad baptismum pertinuisse; (quod addit [non aliud Sacramentum] nos, ut dixi, non premit, qui id Dallaeo libenter concedimus.)  
§. 2. Unde verò haec fiducia? Certè ex unico 
* P. 399. D▪  Authoris Responsionum ad Orthodoxos, qui sub Justini nomine fallit, commate, ad qu. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (inquit ille, quisquis sub primaevi Martyris larva nobis imponit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cum haereticus ad veram fidem accedit, corrigitur lapsus falsae opinionis, sententiae mutatione, baptismi sancti Chrismatis Vnctione, Ordinationis, Impositione manuum, nihilque quod prius erat, indissolutum manet. Hinc sic arguit vir Doctissimus, Vitia haereticorum oppositis, sed in eodem genere rebus emendabantur; Error verâ sententiâ, prava Ordinatio, rectâ sanctioris manus impositione. Vt ergo vera sententia in eodem rerum genere est, quo Error, Ecclesiastica manus impositio ad idem genus pertinet, ad quod haeretica Ordinatio, ita & Vnctionem in baptismalium rerum censu fuisse necesse est; quae absurdè alioqui & ineptè ad baptismi correctionem usurparetur.]  
§. 3. At 1. neutiquam constat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc loco cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejusdem generis fuisse; Certè si hoc admittatur, constabit hic Ordinationis iteratae exemplum, id, quod alibi forsan non occurret, nisi cum Presbyter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Episcopalem potestatem sibi deridiculo asciscens (ut de Colutho diximus ex Athanasio) Presbyteros ordinare praesumserit, cujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnem Ordinationem invalidam fieri, decretum est.  
§. 4. Hic verò, cum, qui ab Episcopo, licet haeretico, ordinatus fuerat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ordinationis vitium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impositione manuum, corrigendum sit, non est quod dubitemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poenitentiam, solennem istam Naufragantium tabulam intelligendam esse. Consulat antiquos Canones, & me verum monuisse non ambiget. Clericos quippe ab haeresi revertentes non reordinatos, sed per poenitentiam receptos fuisse.  
§. 5. Non pigebit huc Sylvestri prius laudatum decretum (de quo 
* P. 239.  Dallaeus fusè gloriatur) ex Epilogo Concilii Romani adduxisse. Constituit, inquit, Sylvester, ut Presbyterum Arianum resipiscentem nemo susciperet, nisi Episcopus ejusdem loci eum reconciliaret] Reconciliatio plane nec ad baptismum, nec ad Confirmationem▪ multò minus ad Ordinationem, sed ad Poenitentiam pertinet. Quod autem sequitur de sacrosancto Chrismate, & Episcopali manuum impositione, licet ea etiam ad poenitentiam accommodari possent cujus potissimus ritus est manuum impositio, ut & Vnctio, (ut mox ex Hieronymo monstrabitur) cum tamen confirmandi expressa mentio addatur [Sancti Spiritus gratiâ, quae ab haereticis dari non potest, confirmaret] de eâ intelligenda esse non dubitarim, nec enim quicquam prohibet utrique hic locum fuisse, Presbyterosque ex haeresi reversos per Poenitentiae aequè, ac per Confirmationis ritum receptos fuisse.  
§. 6. His positis▪ omnis statim Argumenti hujus vis in fumos abiit, nec enim haereticam Ordinationem, & Catholicam Poenitentiam ad idem genus pertinuisse credideris.  
§. 7. At 2. non videt vir eximius se argumento uti, quod aut nimium, aut nihil conclusurum es●.  
§. 8. Certè si, cum vitia haereticorum oppositis ex eodem genere curari dicantur, ea identitas strictè sumatur, seq●etur statim, ut falsum dogma vero dogmate, sic haereticam Ordinationem, Ecclesiasticâ Ordinatione, baptismum denique ab haereticis datum, baptismo à Catholicis dato sanandum fuisse: Ex quibus si sic arguere liceret, rebaptizationis necessitatem liquidò concludi videt vir Doctissimus. Quod certè nimium esse, & Catholico dogmati toto genere contrarium, sat scio, mecum agnoscet.  
§. 9 Quòd si baptismus baptismo corrigendus non est, quae tandem necessitatis species ex Pseudo-Justini verbis extundi poterit, ut non aliâ, quam baptismi ceremoniâ, baptismi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, error, lapsus, vitium corrigatur? An hic est ille viperae morsus, qui solo Theriaco sanari potuit? Certè cum peccata contra baptismale votum commissa solo Poenitentiae pharmaco, nec eo ex baptismalium rerum censu petito, curari notissimus Ecclesiae mos sit, nulla necessitas cogit, ut haereticorum baptisma, quod certè non magis immediatè baptismalem fidem attingit, ex unâ baptismi pharetrâ transfigendum sit.  
§. 10. At consulatur iterum Responsionum Author, & ex quaestione, cui, Responsio accommodata est, res omnis facile perspicietur: Simo (inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) baptisma haereticis datum, sit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fi●ium & inane, cur Orthodoxi ad Orthodoxiam confugientem haereticum non baptizant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed perinde eum in spurio illo baptismate, ac si verum esset, relinquunt? Huic certè quaestioni Responsio justa, & omnibus absoluta numeris haec est [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] corrigi scil. lapsum, aut (si Dallaeo magis placeat) reparari aut suppleri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spurii, aut ficii, aut vani (ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspicabatur) sed veri & legitimi, licet ab haereticis collati, baptismatis, medicinâ scil. eâ quâ neophytos in Ecclesiâ Christi, i. e. infirmos sustentari notissimum est; ut qui ex Gratiâ Christi, errorem, quem imbiberant, deposuerint, in Orthodoxiâ demum stabiliantur, & ad id largioribus, quibus indigent, Gratiae divinae, Septemplicis (aiunt Patres) Spiritus haustibus proluantur, & sic demum felicius in Christo & Spiritu S. adolescant.  
§. 11. Vides, quam nihil ad Erotesin pertineat, an è baptismatis censu, an ex alio quovis Ecclesiae thesauro petatur remedium; id solum Authori curae fuisse, ut quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitium fuerat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emendationem sortitum esse, extra dubium poneretur.  
§. 12. Certè s● argumentis, ex hujusmodi sedibus, aut fontibus petitis, quicquam concludi, aut colligi posset, non minus credibile foret, impositionem manuum, quâ aequè ac chrismate, apud Latinos, Haeretici ad Ecclesiam redeuntes recipiebantur ad Poenitentiae ritum pertinuisse. Cui suspicioni, prae●er praedicta, favent 
* Co●cil. ●. 4. p. 16●.  Vigilii Papae verba de iis qui in Arianismum lapsi ad Ecclesiam redibant, Non, inquit, horum reconciliatio per illam impositionem manus quae per invocationem Spiritus sit, operatur; sed per illam quâ Poenitentiae fructus acquiritur, & sancta communionis restitutio perficitur. Ut & Stephani dictum, quod Cypriani 
* Ep. 74. p. 111.  Epistola nobis custodivit, quo ex haereticorum exemplo praxim Ecclesiae confirmat, Ipsi, inquit, haeretici ad se venientes non baptizant, sed communicant tantum, i. e. per poenitentiam ad communionem coetus sui recipiunt. At statuit Dallaeus, cum Vigilii locum lustraret, haec ex verbis hisce rectè concludi non potuisse, 
* P. 179.  nec enim Arianis simpliciter ad Ecclesiam rediuntibus locutum esse Vigilium, sed de his qui baptismatis gratiâ salutari acceptâ, apud Arianos iterum baptizati, profunda voraginis morte sunt demersi.] Nec ego quidem renitor, imò lubens largior, conjecturis ita levibus locum non esse, in iis quae antiquis notissima erant. At nec apud illos cert● quaevis necessitas agnoscitur, ut haereticus baptismus, cognato antidoto, & ex baptismi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petito corrigatur. Qui talibus argumentis fretus, de antiquorum praxi, aut ritibus pronuntiat, sciat se non facem praeferre, sed tenebras offundere, & quae explicanda & interpretanda suscepit, conjecturis & divinationibus involvere. Recolat vir Doctissimus alia omnia antiquorum scita, quorum ad hanc rem, supellectilem non mediocrem hic congessit; & tibicinem non reperiet, quo hanc novitiam hypothesin suam suffulciat, aut cuiquam persuadeat, haereticorum in Trinitate baptizantium Lavacrum, non alio quam ex baptismi censu desumpto remedio sanari posse.  
§. 13. Ex Augustino laudavit, p. 172. Solenne fuisse manum haereticis correctis imponi. Ex Syricio, ut ille ex Synodo, Arianos per invocationem solam septiformis spiritus, Episcopalis manus impositione, Catholicorum conventui sociari. Ex Gennadio, purgatos jam fidei integritate, Confirmari manus impositione, & iterum manus impositione & chrismate communitos Eucharistiae mysteriis admittendos esse. Ex Gregorio, Arianos, per impositionm manus occidens; per Vnctionem sanctii chrismatis ad ingressum sanctae Ecclesiae Catholicae Oriens reformat.  
§. 14. Mitto alia multa quae vir Doctissimus adduxit, infinita quae producere potuit, in quibus nullum certè baptismalis cujusvis ceremoniae vestigium, sed solius Episcopalis Confirmationis, Communitionis, Chrismationis, Impositionis manuum expressa mentio.  
§. 15. Unum hic interrogem, an in Canonicâ Basilii ad Amphilochium Epistolâ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (vel ut Dallaeus legit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cur non potius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] non sit, pro fidelibus inungi, vel ad modum fidelium, i. e. baptizatorum? Si sic, Ungi fideles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Illuminatos, perfectè initiatos vides, nec tinctos tantùm, aut eos qui illuminantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in praesenti, ipso baptizandi tempore, ut Dallaeus modò suspicabatur; In fidelibus] interpretatus est Gentianus Hervetus, i. e. inter fideles, quod eodem redit.  
§. 16. Certè si cum Dallaeo reddatur [à fidelibus] non Episcopos aut Presbyteros, imo nec Diaconos, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad nullum in Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promotos, Chrismatis ministros adoptabimus, sed id obiter.    

CAP. VI  
Testimonia Antiquorum de Confirmatione.  

SECT. I.  
Locus Irenaei de Valentinianis. Fragmentum Theodoti, Locus Theophili Antiochem, Tertulliani. De differendâ Confirmatione Consilium Cassandris. Jus Canonicum, Catechismus Romanus. Tertulliani alia duo loca.  
§. 1. HIS igitur sic stabilitis, non pigebit Cornelii de Novatiano lucidissimis verbis, modò allatis & ab offuciis omnibus liberatis, alia nonnulla profundae antiquitatis Testimonia adjecisse, seu potius à nebulis, aut caligine, quibus nativa ipsorum vis offundi, & obscurari posse putatur, vindicasse, ut extra omne dubium ponatur, Confirmationem, seu Episcopalem, per manus impositionem, Benedictionem, licet inter Sacramenta à Christo instituta, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut 
* Respon. ad Germ. c. 7.  Hieremias Patriarcha Constant. nobiscum agnovi●, non numeretur; esse tamen, si non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut ille existimat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex Christi discipulis receptum, saltem à celebri ipsorum praxi, Act. 8. deductum ritum in Ecclesiâ Christi, omni ferè aevo, Graecis, La●inisque notissimum.  
§. 2. Eâ certè hic testimoniorum penuria non laboramus, ut Haereticorum nominibus locupletari Album nostrum necesse sit; Non pigebit tamen Valentini Archibaeretici, primo nascentis Ecclesiae mane, caetus suos segreges congregantis, & quae à Catholicis didicisset, ad characterem suum transformantis, & intervertentis meminisse.  
§. 3. Apud eum certè, & sectatores ejus, ut ex 
* Lib. 1. c. 18.  Irenaeo perspicimus, sicut baptismi, ita & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentio, 
† P. 106. C.  baptismi quidem ad poenitentiam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad perfectionem. 
a P. 108. B.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui verò, inquit, sic initiatus aut perfectus est, respondet, inter alia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Confirmatus & redemptus sum. Statimque additur, 
* Ibid.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tum eum qui initiatus aut perfectus est Opobalsamo inungunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc enim unguentum fragrantiae illius quae omnia exsuperat, typum esse affirmant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quidam eorum oleum & aquam unà permixta in initiatorum caput injiciunt, Hi autem ipsi etiam balsamo inungunt.  
§. 4. Vides hic Confirmationis nomen, unguenti usum, nec olei tantum aquae mixti, quod ad baptismum respexisse putes, sed &, quo inungebantur, opobalsami.  
§. 5. His certè alia quam multa confundi fateor, nec enim apud haereticos quicquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sincerum aut incorruptum expectabis, quorum illud semper ingenium fuit, ut quae ab Apostolis aut Apostolicis viris tradita perceperint, multis indies ex penu suo petitis cumulent & offundant.  
§. 6. Sic certè quae de Vnctione in extremis iidem philosophantur (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Oleum, 
* Ibid. ●  inquit, aquae immixtum, ut & alii opobalsamum, in caput morituri in●●ciunt) pálam est à Jacobo petita esse, ad suum interim characterem statim efformata, cum illud factum addunt, non ut, cum Jacobo, infirmum ad sanitatem restituant (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 5.15.) sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. ut qui in exitu has invocationum formas acceperint, à superioribus potestatibus & principatibus apprehendi & teneri nequeant.  
§. 7. Ex eadem, fateor, Scholâ Theodotus prodiit, cujus Eclogas, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Orientalis quae dicebatur doctrinae spicilegia, nobis Clemens Alexandrinus custodivit ad calcem L. 8. Strom. inspiciendus. Illius verba non verebor ascribere▪ cum sint adeò profundae antiquitatis fragmenta, 
* Vid. Clem▪ Alex. str. l. ●▪  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipsius Valentini haeresiarchae temporibus nata, nec haeresin, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quovismodo sapiant.  
§. 8. Ea quidem codices sic legunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
§. 9 Nullus hic dubitandi locus est, quin librariorum mendâ vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundet, aut pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reponatur, sic ut legendum sit, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & locus integer sic reddendus, Panis enim & oleum vi aut potentiâ nominis (Christi) sanctificantur, quae quidem eadem, secundum id quod apparet manentia, quae accepta sunt, potentiâ tamen, aut quod ad potentiam attine●, in spiritualem potentiam transmutantur. Sic & aqua, & cum exorcizetur, & cum baptisma fiat, non tantùm illud quod pejus est retinet, sed & sanctificationem assumit.  
§. 10. Vides hic panem, oleum, aquam pariter disponi, tria quidem eorum quae per consecrationem in spirituales potentias mutantur, insignissima exempla, nec magis cum pane, oleum, quam cum oleo aquam baptismalem confundi, totidem quippe sacrorum rituum elementa, quae per invocationem nominis divini ad usus Ecclesiae sanctificabantur, ut omnibus notissima, memorari▪  
§. 11. Quod verò hic Theodotus affirmat, Ecclesiastici planè numismatis esse, nemini dubium erit, qui Cyrilli Hierosolymitani locum planè gemellum contulerit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Quemadmodum panis post invocationem, non jam simplex panis est, sic & sanctum hoc unguentum, non jam nudum & simplex ung●entum est, sed charisma Christi. Sed ista in praecursum & tanquam ex abundanti.  
§. 12. His igitur sepositis, agmen qui ducat non indignus censebitur (qui circa annum 170 floruit) Theophilus Antiochenus, l. 1. ad Antolycum, 
P. 77. ●▪  ubi ab hoc ipso Chrismatis usu Christianorum nomen deducendum statuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nos igitur hujus rei gratiâ Christiani vocamur, quod divino oleo perfundimur. Ejusque imaginem ab Athletis petit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Quis mortalium est qui vel ingreditur in hanc vitam, vel certat in arenâ, & non oleo inungitur? Duplex inter homines Vnctionis usus, una recens natis, altera athletis adhibita, ut & in Ecclesiâ suam Baptismus (regenerationis ritus) Vnctionem habet, suam Confirmatio, quâ ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roboramur.  
§. 13. Huic post paucos annos succedaneus Tertullianus qui sub finem secundi, & initio Tertii saeculi scripsit. Et primùm libet celebrem l. de baptismo locum huc adduxisse, ubi post mentionem benedictae unctionis, quâ egressi de lavacro perungimur (aliaque de baptismo adjecta cap. 7.) initio cap. 8. sequitur, De hinc manus imponitur per benedictionem, advocans & invitans Spiritum Sanctum.] cum enim haec ità distinctè & separatim ponantur, prius in 7. posterius in 8. capite (certè non continentur, & uno spiritu) ut tradit 
* P. 129.  Dallaeus) ut ad unicum baptismum referri nulla jam (si cum antedictis conferatur) probabilitas suadeat, nedum cogat necessitas, cum manuum Impositio Columbae ex arcâ dimissae hîc comparetur, quae post aquas diluvii, post baptismum mundi, pacem terris annuntiavit, cum dissimile veri non sit, de adultorum per 
* Dandi habet jus summus sacerdos, qui Episcopus est, c. 17.  Episcopum baptizatione, aut saltem per 
† De hinc Presbyteri, & Diaconi, non tamen sine Episcopi authoritate. Ib.  Presbyterum aut Diaconum, in praesentiâ ejus, sermonem esse; Nil nostrae causae officit, si simul semelque, sine ullâ spatii intercapedine, manus impositionem, cum benedictione Episcopali, baptismum secutam esse agnoscamus, idque ex verbis illis [Emergenti, inquit, de Lavacro, Columba Sancti Spiritus advolat] concludi. Illud tantummodò ex praedictis repeto, nullum de identitate argumentum, ex eo quod simul adhiberentur, duci posse, ni etiam Eucharistiae sacramentum, quoties recens baptizatis communicabatur, cum baptismo confundi, aut ejus seu Ceremoniam, seu partem fuisse credamus.  
§. 14. Aliam interim adultorum, aliam in infantiâ baptizatorum rationem esse nemo nescit; illi enim nonnisi post Catechesin praeviam, & anteactae vitae poenitentiam, ad sacrum fontem admittuntur, Hos verò Presbyter, aut fortè Diaconus tingit, dein, cum adolescere caeperint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imbuit, tandemque ad Episcopum adducit, ut spiritum fidelibus à Christo promissum ex invocatione ejus recipiant.  
§. 15. Quod si in Romanâ Ecclesiâ minus diligenter observatum sit, Confirmatorio Christmate, ex vi antiquae consuetudinis ad baptismum statim accedente, aequum est, ut mitissimus, & sapientissimus Georgius Cassander, 
Consult. de pac. c. 9 de Confir.  pietatis non minus, quam pacis amator unicus, audiatur, qui de Confirmationis Tempore fateri non veretur, non displiciturum bonis viris, si ejus usus ad aetatem paulò adultiorem differatur, Quod quamvis, inquit, praeter antiquae Ecclesiae consuetudinem sit (in quâ ad baptismum statim, si fieri poterat, Confirmatio sacri Chrismatis accedebat) tamen exemplo non prorsus caret, Nam & corporis & sanguinis Dominici Communio, haud secus utrique Baptismi & Confirmationis Sacramento adjungebatur, quae & ipsa corporis & sanguinis Domini ut illa Chrismatis, Confirmatio dicta fuit, ad quam tamen Dominici corporis & sanguinis Confirmationem, nunc Communi Ecclesiae consensu in Ecclesiis potissimùm Latinis, non nisi adultiore aetate pueros admitti videmus, quod quò minus in Confirmationis quoque Sacramento observetur, nihil prohibet, imò suadent non pauca, quae ibi subjungit vir optimus.  
§. 16. Quin & hoc ipsum Jure 
* Decret. par. 3▪ Dist. 5. c. 6. & 7.  Canonico cautum est, ut scil. Confirmandus sit perfectae aetatis, ut moneatur prius Confessionem facere, ut sit jejunus, etc. Catechismus Romanus duodecimur● annum expectandum suadet, & insuper monet, non solum fidem, & pietatem adferre Confirmandos, sed graviora etiam peccata ex animo dolere, peccata confiteri, jejunia & alia pietatis opera suscipere, quae non nisi ab adultis praestari possunt.  
§. 17. Ab hoc igitur (si cui hic aqua haereat, aut dubitandi locus subsit) ad alia ejusdem Tertulliani dicta progredior, notissimum imprimis illud in Lib. de Resurr. Carnis. Cap. 8. ubi cum de baptismo haec tria disertè ponantur, Caro abluitur, Caro ungitur, Caro signatur, quae omnia baptismo competere agnoscimus, sequitur, Caro manus impositione adumbratur, ut & anima Spiritu illuminetur, Caro corpore & sanguine Christi vescitur, etc. Ubi distinctè proponuntur haec tria, Baptismus, Confirmatio, & Eucharistia. Ut & Lib. de Praescription. Cap. 36. ●qua signat, Spiritu sancto vestit, Eucharistiâ pascit. cum tamen Cap. 40. ubi de Diabolo veritatem intervertente, ipsasque res Sacramentorum divinorum in Idolorum mysteriis aemulato, sermo est, duo tantum sub Sacramentorum titulo, Baptismum, & Eucharistiam proponat [& ipse quosdam, ait, utique credentes, & fideles suos expiationem delictorum de Lavacro repromittit, & sic adhuc initiat Mithrae, signat illic in frontibus milites suos (quibus omnibus Baptismum, ut in dicto de Resurrect. loco respexit) dein (nullâ manuum impositionis mentione factâ) celebrat & panis oblationem.   

SECT. II.  
Loca duo Cypriani. Exceptiones Dallaei refutantur. Gratiae incrementa fidelibus promissa. Alia duo Cypriani loca.  
§. 1. POST Tertullianum, Cyprianus, Cornelio suppar, adjici poterit. Et primò quod Ep. 2● ad Donatum obscurius dictum est, sed ad hunc Confirmationis ritum, ut à baptismo divisum, respexisse videtur, hic apponatur. Quantus, inquit, hic animi potentatus, quanta vis est? Non tantum ipsum esse substractum perniciosis contactibus mundi, ut quis expiatus & purus (clarè haec ad baptismum respiciunt) nullâ incursantis inimici labe capiatur, sed & adhuc majorem & fortiorem viribus fieri (in Confirmatione scilicet) ut in omnem Adversarii grassantem exercitum, imperioso jure dominetur. At ista in praecursum posita sunt.  
§. 2. Consulatur autem praecipuè insignis locus Ep. 73. ad Jubaianum, ubi si non ex adversariorum Cypriani objectione, certè ex ipsius responsione, eâque ab 
* De Baptis. l. 3. c. 19  Augustino approbatâ, manifestum redditur, Eam Apostolicarum manuum Impositionem, saltem ex istorum Patrum sententiâ, ad Confirmationem, nec quovis modo ad Baptismum pertinuisse.  
§. 3. Dicunt, inquit, quidam de iis (qui contra rebaptizationem disputabant) qui de Samariâ baptizati fuerant, advenientibus Apostolis, Petro & Johanne, tantum super eos manum impositam esse, ut accipere●t spiritum sanctum, rebaptizatos autem non esse] Adductus sanè locus, ut rebaptizationem oppugnaret, & morem Ecclesiae, quo ab haereticis baptizatos recipiebant, stabiliret; At & illud obiter pronunciatum tantum super illos manum impositam esse, ut spiritum reciperent.  
§. 4. Verùm non permittit Cyprianus hoc Apostolorum exemplum ad ritum illum Ecclesiasticum, recipiendi eos qui ab haereticis baptizantur, accommodari, ac proinde non de eo, ut de baptismi ritu, sed de Confirmatione omnino loqui censendus est, suis istis ad Jubaianum verbis, Locum istum, Frater charissime, ad praesentem causam videmus non omninò pertinere, Illi enim qui in Samariâ crediderunt, fide verâ crediderant, & intus in Ecclesiâ, quae una est— baptizati erant, & idcirco, quia legitimum & Ecclesiasticum baptismum consecuti fuerant, baptizari eos ultra non oportebat, sed tantummodò quod deerat, id à Petro & Johanne factum esse, ut oratione pro iis habitâ, & manu impositâ, invocaretur & infunderetur super eos Spiritus sanctus. Quod, inquit, nunc quoque apud nos geritur, ut qui in Ecclesiâ baptizantur, Praepositis Ecclesiae offerantur, & per nostram Orationem ac Manus impositionem Spiritum sanctum consequantur, & signaculo Dominico consummentur.]  
§. 5. Hic palam Cyprianus affirmat, & dilucidè, ut vix potuerit magis, hunc Confirmationis ritum in Ecclesiam ab istâ Apostolorum praxi deductum, eumque & manuum impositione, & consignatione celebrari solitum fuisse.  
§. 6. Quod enim doctissimus 
* P. 155.  Dallaeus ex voce [deerat] lucrari se posse sperat, totus, ni me animus fallat, frustra est; Illos, inquit, intelligit Cyprianus, quorum baptismo aliquid defuisset, ut qui vel à Presbyteris cum adesset Episcopus, baptizati erant, aut qui à viro Laico, aut si fortè à Diacono, baptismum receperant, ut à Philippo Samaritani.] At non dixit Cyprianus [quorum baptismo aliquid defuisset,] sed è contra, de Legitimum & Ecclesiasticum baptismum consecutis disertè loquitur, nec igitur de iis quorum baptismo aliquid deerat. Is enim est legitimus Baptismus, cui nihil, quod leges Ecclesiasticae ad Baptismum ritè celebrandum praecipiunt, deest.  
§. 7. Quid Samaritanis à Philippo baptizatis defuit, satis explicitè pronuntiavit Cyprianus, nempe ut oratione pro iis habitâ, & manu impositâ, invocaretur & infunderetur super eos Spiritus sanctus. Hoc, verò nusquam ab Apostolis, nisi in baptismo praestitum affirmare, illud est, quod Dialectici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant, ipsum scil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inidoneum planè ut se, multò magis ut aliud quicquam stabiliat, & (si quid video) Universae Oeconomiae Apostolicae contrarium.  
§. 8. Illis nihil frequentius, quam fidelibus, & prius baptizatis, locupletiorem spiritus largitionem precibus impetrare, ex vi promissi Divini, Joh. 7.38. quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (credentes sc. in Christum) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur. Haec Spiritus sancti dona (sub Apostolis miraculosa) divinaeque (etiam tùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illae non amplius in Ecclesiâ utiles erant) Gratiae incrementa non negabit, sat scio, vir Doctissimus. Ast quae fidelibus tantum promittebantur, in baptismo non dabantur, nec enim omnes ab Apostolis ipsis baptizati, Linguarum donis, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imbuebantur. Restat igitur ut Benedictio Apostolica per manuum impositionem iis deesse potuerit, qui prius fuerant in genere baptismi perfecti, i. e. quorum baptismo nihil defuisset, & quod hoc fit signaculo Dominico consummari, nemo, crediderim, ambiget, qui nullo praejudicio abreptus, nullis partium studiis addictus (quod de se Dallaeus constanter profitetur) rem ipsam ab origine recensuerit.  
§. 9 His & illa accensenda sunt Ep. 70. ubi sic de Vnctione à Baptismo distinctâ dilucidè pronuntiat. 
P. 239.  Postquam enim de iis quae ad baptismum attinebant, latè disseruisset, de Aquae sanctificatione, & mundatione à Sacerdote facta, de remissione peccatorum à baptizante data, de Interrogatione, quae in baptismo fit, Dein addit, Vngi quoque necesse est eum qui baptizatus sit, ut accepto chrismate, i. e. Vnctione, esse unctus Dei, & habere in se Gratiam Christi possit. Quibus peractis tandem ad Eucharistiam procedit, Porrò autem, inquit, Eucharistia, & unde baptizati unguntur oleum in altari sanctificatur, sanctificare autem non potuit oleum creaturam, qui nec altare habuit, nec Ecclesiam. Vnde nec Vnctio spiritualis apud haereticos possit esse, quando constet oleum sanctificari & Eucharistiam fieri apud illos omnino non posse.] Vides Chrismationem à Baptismo, ut Eucharistiam ab utroque sejungi.  
§. 10. Sic, Ep. 74. Non per manus impositionem quis nascitur, quando accipit Spiritum sanctum, 
P. 3. Col. 2.  sed in Baptismo, ut spiritum natus accipiat, Sicut in primo homine Adam factum est, ante enim Deus eum plasmavit, & tunc insufflavit in faciem ejus flatum vit●, nec enim potest accipi spiritus, nisi prius fuerit qui accipiat. Ecce per Baptismum prius nascitur, quam Spiritum jam natus, ex manuum impositione, accipiat.   

SECT. III.  
Optati verba Examinantur. Oleum Peecatoris apud Psalmistam. Objectio Dallaei. Responsio. Mysteri● baptismatis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrillus Optato concinit. Verba Mat. 3.17. cum Mat. 17.5. non sunt confundenda. Secundum Dallaei Argumentum. Tertium. Alter Optati locus. Dallaei observatio. Spalatensis Argumentum solvitur.  
§. 1. A Cypriano ad Optatum Milevitanum progrediamur, cujus Suffragio liquere affirmat 
* P. 246.  Dallaeus tum Chrismationem, tum manus impositionem baptismi partes ac ritus fuisse, ad eumque pertinuisse. quam auspicatè & feliciter hoc à viro Doctissimo pronuntiatum sit, ipsius Optati verba, 
Edit. Casaub. p. 122.  contra Parmen. L. 4. testentur.  
§. 2. Occasionem sermonis rectè annotavit Dallaeus, objectionem Donatistarum ex iis Psalmistae verbis acceptam, quibus ait, Oleum peccatoris non unget caput meum. Quae quidem saepius ad Baptismum distorta (utpote à 
* Aug. l. 11. con. Petil. c. 103. & l. 3. c. 33.  Petiliano & 
† Aug. cont. Crescon. l. 11. c. 24.  Cresconio) Augustinus fidenter rejicit, & de adulatoribus intelligenda demonstrat, Optatus verò, licet mystico sensu admisso, non de quovis tamen alio, sed peculiariter de domino Christo, non ab homine sed à Deo Patre uncto, accipienda, contra Donatistarum mentem contendit. Descendit, inquit, in aquam (Christus) non quod erat quod in Deo mundaretur, sed venturum oleum aqua debuit antecedere, ad mysteria initianda, & ordinanda, & impleuda baptismatis. Lotus, cum in Johannis manibus haberetur, secutus est ordo mysterii, & complevit Pater quod rogavit filius, & quod nuntiaverat Spiritus S. Apertum est Coelum, Deo Patre ungente, spirituale oleum statim in imagine Columbae descendit, & insedit capiti ejus, & perfudit eum, unde caepit dici Christus, quando unctus est à Deo Patre. Cui ne manus impositio defuisse videretur, vox audita est Dei de nube dicentis, Hic est filius meus de quo benè sensi, hunc audite; hoc igitur est quod lectum est, oleum peceatoris non unget caput meum.  
§. 3. Hic iis, quae Christo apud Jordanem acciderunt, non unum tantum, sed tres solennes Ecclesiâ ritus adumbrari putavit Optatus, Baptismum, Confirmationem▪ & Ordinationem; Descensu quidem Christi in aquam, Baptismi in Ecclesiâ Sacramentum; Apertione verò Coeli, simul & Columbae descensu, Chrismatis seu Confirmationis ritum; ut & voce Dei de nube dicentis, hic est filius meus, de quo benè sensi, hunc audite, sacrorum Ordinum Concessionem omninò designari.  
§. 4. Quod ad primum attinet, Descensu in aquam figuratum esse Baptismum Christianorum, res ipsa, & diserta verba [Mysteria initianda, implenda, & ordinanda baptismatis] proclamant. Apertio Coeli, & descensus columbae, Confirmationem, utroque & unctionis & impositionis Episcopalis manus ritu celebratam non obscure designant. Apertio quippe Coeli, Alabastri, seu unguentarii vasis resignationem, aut apertionem referebat: Descensus, obumbratio, insessio columbae ipsissimam manus impositae imaginem praestabant.  
§. 5. Nec verò ad aliam quam Confirmatoriam Vnctionem respexisse Optatum, si hinc non pateat, quod post apertum Coelum, spirituale oleum in imagine columbae descendisse affirmet, (nullibi enim Vnctionem, & manus Impositionem, nisi in Confirmatione confaederatas reperimus) id aliunde ex ipso Optato satis innotescit, L. 7. 
* P. 191.  Oleum nominant, illum liquorem, qui ex nomine Christi conditur, quòd chrisma, postquam conditum est, nominatur, de quo 
* P. 193.  statim adjicit, confectum jam chrisma cutem conscientiae mollire, animum innovare, sedem Spiritui sancto parare, & 
* P. 194.  tandem eo condiri mores, incendi lumen mentis, ad salutem & veram intelligentiam.]  
§. 6. Quibus omnibus Confirmationem describi palam est, & ab ipso Spalatensi, qui Dallaeo in 
* De Rep. Eccl. l. 5. c. 5.  hac materiâ facem praetulit, 
† Numb. 18.  disertè conceditur.  
§. 7. Ultimo verò loco, quod ad vocem Dei attinet de nube dicentis, Hic est filius, hunc audite, quâ, inquit Optatus, provisum est, ut non defuisse videretur impositio manus, eam clarissimum est, verbi praeconium, & ordines commodissimè describi. Quid enim aliud est in eo Deum complacuisse, hunc audiendum ab omnibus, quam hunc ante alios ad voluntatis divinae revelationem delectum, & missum esse? Cui ministrorum in Ecclesiâ Ordinatio disertè respondet.  
§. 8. Haec cum ita sint, quae quaeso probabilis ratio, aut rationis umbra fingi hic potest, quà aut cum baptismo chrisma, aut cum chrismate ordinationem, ex Optati suffragio, confundi nobis persuadeatur? Baptizatus est Christus, si illum audiamus, ab homine, à peccatore à Johanne quippe Baptistâ, At oleum peccatoris non unget caput ejus, nec igitur à quovis mortalium ungendus erat: A Baptistâ lotus, à Deo Patre ungendus. Et, quod amplius est, prius lotus, post unctus, Lotus cum in Johannis manibus haberetur, nondum verò, dum in ejus manibus esset, unctus, sed ut Matthaeus, c. 3.26. Cum baptizatus esset Jesus, statim ascendit ex aquâ, & tunc demùm, si Optato credimus, Secutus est ordo mysterii, & complevit Pater, etc. apertum est coelum Deo patre ungente, planè ut peracto adultorum baptismate, Episcopus ad chrismandum procedit, Pater dictus, & Dei Patris imago, seu umbra, dum sic facit.  
§. 9 Quid manifestius depingi potuit? Omnes certè baptismi ceremoniae à Baptistâ petendae erant; at Vnctio, si Optato credimus, à nullo mortalium Christo adhibebatur: Concludimus ergo, ex ejus sententiâ, inter baptismi ritus, aut partes, non fuisse Vnctionem.  
§. 10. At, inquit vir 
* P. 246.  Doctissimus, Vtramque tam unctionem quam manuum impositionem inter ea censet Optatus, quae à Domino in baptismo suo initiata, Ordinata & impleta sunt. Initiata autem, Ordinata, & impleta tunc à Domino fuisse dicit mysteria Baptismatis, sunt ergo, ex eo, & Chrismatio & Impositio manuum baptismatis mysteria] Respondeo, quicquid Optatus de Mysteriis seu initiandis, seu ordinandis dixit, peculiariter ad aquam antecedentem pertinere (quae ut per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plurali exprimitur, Heb. 6.2. sic & hic per mysteria baptismatis) non verò ad oleum quod venturum fuit, & quod Aqua antecedere debuit, multò minus ad impositionem manuum, quae utique (si ipsis Optati verbis credamus) non statim, sed ex longo, ut mox patebit, intervallo sequebatur.  
§. 11. Certè de Vnctione nullus dubitandi locus est; nam post Lotionem integram Johannis Baptistae manibus peractam, secuta est Vnctionis imago, magnum illud Ecclesiastici ritus prototypon, apertio Coeli, & spirituale oleum in imagine columbae descendens, quae cum insederit capiti ejus, aliqualem, ut diximus, manuum in Confirmatione impositionis umbram nobis exhibuit.  
§. 12. His plane Cyril. concinit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cum ille quidem in fluvio lotus esset, ex aquis ascendit, & Spiritus sanctus substantialiter super eum descendit, similis super sui similem requiescens. Vides baptizatum in Jordane, dein post ascensum ex fluvio, descensum Spiritus: Quibus statim respondent Baptismus & Confirmatio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et vobis, postquam similiter ex aquis Lavacri ascendistis, datum est chrisma, quod imaginem gerit illius, quo unctus est Christus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Vt Christus post baptismum, & adventum Spiritus sancti, egressus in praelium devicit adversarium, sic & vos post sacrum baptisma, & Chrisma mysticum, induti armis Sancti spiritus adversus oppositam vobis potestatem consistitis. Utrobique ut Lavacro ejus Baptismus noster, sic & descensu spiritus Chrisma notatum.  
§. 13. At & praeter hanc, non defuit, inquit Optatus, Manus impositio (exemplar ejus, non quam in Confirmatione, sed quam in Ordinatione Ministrorum observat Ecclesia) verùm haec, ut dixi, siqua verbis prolatis vis insit, è longo intervallo succedanea, cum in Tabore vox audita sit de nube dicentis, Hic est filius meus de quo benè sensi, Hunc audite.  
§. 14. Haec enim verba, non ex Mat. 3.17. sed ex Mat. 17.5. disertè laudata fuisse, ex locorum comparatione clarè patet, praesertim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nubis obumbrantis, & vocis de nube venientis mentione c. 17.5. additis insuper in calce, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ipsum audite (sine quibus Mat. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Coeli aperti & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vox de coelo reponuntur) ideoque non ad descensus columbae, sed Transfigurationis in Tabore, ex diutino intervallo subsecutae, historiam pertinere mihi videntur. In quibus si rectè calculum posuimus, sequetur illicò nullum his ultimis periodi verbis baptismatis (imò nec Confirmationis) ritum, aut mysterium, sed manuum in Ordinatione impositionem (cujus viva effigies erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adumbrans nubes) adumbratum esse. Haec omnia an 
* P. 246.  Dallaeus adverterit, quia haec tria tam latè divisa, de industria confudit, & Baptismum, Confirmationem, Ordinationem, singula suis reponenda classibus ad unicum baptismum in Jordane (Mat. 3. descriptum) retulit, ipse viderit.  
§. 15. At secundò, urget 
* P. 246.  Dallaeus, hinc cerni initiatos, ut loti erant, continuò chrismatos fuisse, nam spirituale oleum, inquit Optatus, statim in imagine columbae descendit, nunc non nisi multis post lotionem annis apud nostros Latinos inunguntur] Respondeo, 1. aliam esse adultorum, aliam infantium baptizatorum rationem; infantium baptismum non statim, sed post plures annos sequitur, aut saltem sequi debet Confirmatio, at non sic adultorum (quorum imaginem in Christo nobis depinxit Optatus) eorum enim baptismum Confirmatio, ut Confirmationem Eucharistiae participatio apud antiquos statim sequebatur.  
§. 16. Alia itidem ni fallor hujusce rei causa suberat, nimirum quod antiquitùs Baptismus publicè statis anni temporibus, & solùm in Basilicâ, seu Cathedrali Episcopi Ecclesiâ habebatur, quo competentes omnes ex universâ Dioecesi, illius gratiâ, accedere mos erat. Hinc praesentiae Episcopi frequens mentio, cum de Baptismo sermo incidit, ut & monita illa Greg. Nazianz●ni, aliorumque notissima, ne ob itineris taedium se à sacro Lavacro deterreri Catechumeni patiantur. Quibus consequens est (ne sibi duplex negotium facesseret Antistes, aut Plebi inferat) ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Episcopum statim perducti, eâdem fere operâ insuper confirmarentur.  
§. 17. Haec verò sic ad adultos peculiariter, sub prima antiquitate, pertinentia, ad posteriorum seculorum infantes trahi nulla necessitas cogit. Imo morem istum (non sine ratione, at nec laude) tandem obsoletum fuisse nemini ignotum est, dum extra ordinem (ut rectè monet Cassander) quocuuqúe tempore, quocunque loco infantes baptizarentur, nec Episcopi semper ad manum essent, ideoque solennis illa cum impositione manuum & Chrismatis consignatione Confirmatio referri coeperit nonnunquam etiam in adultiorem aetatem, quod, inquit ille, antiquitùs non fiebat.  
§. 18. At, & tertio, sic arguit 
* Ibid.  Dallaeus, Optatum hoc loco singulos baptismi solennes ritus, lotionem, chrismationem, & manus impositionem baptismatis mysteria vocare,] Imò descensum in aquam, cum nihil in Deo esset quod mundaretur, ideò tantum Christo competiisse dicit Optatus, quia venturum oleum aqua debuit antecedere. Quibus verbis (descensus nempe in aquam, & mundationis mentione nec unctionis, nec manus Impositionis mysteria ab eo attinguntur, sed tantum baptismatis, ritus scil. baptismales, quos in baptismo Christi initiari, ordinari, impleri putavit Optatus, quum Chrismationem spirituali Oleo in imagine Columbae descendente, & perfundente eum, manus impositionem voce Dei de nube auditâ praefiguratam censeret. In re manifesta pluribus opus non est.  
§. 19 Est & alius 
* L. 7. p. 193.  Optati locus, modò laudatus, quo chrisma animum innovare, & lenem sedem Spiritui sancto parare dicitur, ut invitatus, asperitate fugatâ, libentèr inhabitare dignetur.] Hunc cum Tertulliano conferri postulat 
* P. 247.  Dallaeus, ubi Spiritus sanctus mannum impositione per benedictionem advocari & invitari dictus est, at ex hinc nihil ampliùs concludit, quam Chrismationem praecessisse; manus impositionem secutam esse.]  
§. 20. Hoc si Dallaeo concedatur, nihil aut hypothesi ejus emolumenti, aut nostrae detrimenti exurget, nec enim de nudo Ceremoniarum ordine litem cuivis intendimus, nec Vnctionem in Confirmatione omnino adhibemus, solâ benedictione, manusque impositione contenti. Praecedat ergo, nobis neutiquam refragantibus, quoties adhibetur Chrismatio, sequatur impositio manuum.  
§. 21. Verùm & illud adjicio, nullum planè ex hoc Optati loco, huic observationi locum esse, cum Chrismatio, & manuum impositio, quatenus eâ Confirmatio notatur, ejusdem Ecclesiasticae institutionis diversae appellationes sint, ideoque Optatus de Chrismatione idem pronuntiâsse dicendus est, quod Tertullianus de manuum Impositione affirmavit, eâ scil. in Confirmatione adhibitâ invitari & advocari spiritum, lenem sedem Spiritui sancto parari, ut & condiri mores, lumen mentis incendi, etc.  
§. 22. At (licet id Dallaeus omisit) 
* De Rep. Eccl. l. 5. c. 5. ●. 17.  Spalatensis hinc aliud Argumentum nectendum putavit, Optatum scil. contra Donatistas disputantem, Eos muscarum morientium, qui corrumpunt Vnguenti suavitatem, titulo notandos exinde ostendere; quod ad eos ex Catholicis venientes rebaeptizarent, & consequentèr denuò ungerent, si autem Vnctio haec esset distincta à Baptismo, sat, inquit, fuisset Optato Donatistis objicere, Eos corrumpere Vnguentum qui denuò Chrismate ungerent, At (inquit) ille rebaptizationem sumpsit, quia Vnctio erat pars Baptismi, & qui baptismum repetebant, necesse erat, ut etiam Vnctionem repeterent, quae apud Catholicos daretur.]  
§. 23. At advertere debuit Insignissimus Archiepiscopus, Donatistarum Schisma, & Errorem in eo praecipuè positum fuisse, quod apud Catholicos semel baptizatum, & ad ipsos venientem rebaptizarent, cui quidem consectaneum fuit, ut & eundem, si Chrismationem apud Catholicos adeptus sit, reungerent. V●rùm illud primarium, reiterati Sacramenti ab ipso Christo instituti, piaculum, & scandalum, grandius e●at, & adversus quod Catholici acrius & fervidiùs dimicabant, quam secundarium, & consectaneum hoc, quod Ecclesiasticum tantummodo ritum attigit. Nec igitur Optato satis fuisse ad Donatistas oppugnandos, si Vnctionem ab illis repetitam objiceret, nisi & Baptismum reiteratum exprobaret, optimè autem utrumque conjunxisse, cum illi utrumque facerent, nec enim accusandum Bellatorum, si, quem opprimere instituit hostem plusquam satis expugnaverit, si quem superasse, aut fugasse suffecerat, captivum insuper duxerit, victoriamque triumpho ornaverit, ex abundanti. Ea igitur planè causa fuit, quòd rebaptizationem sumeret Optatus, non quia Vnctio erat quasi pars baptismi, (quod hypothesi suae acceptum refert Spalatensis, certè ab Optato non didicit) sed quia in eo imprimis Donatistarum fermentum cerneretur, quod baptismum iterarent.   

SECT. IV.  
Testimonium Paciani. Dallaei exceptiones. Obscuriora Paciani verba ex clarioribus illustrata. Agitatio in alvo. Fides pronuba. Objectio Dallaei. Ex alvo matris effundi. Renasci, & in novitate vitae ambulare. Alter Paciani locus. Alter.  
§. 1. POst Optatum, Pacianus Barcinonensis in Hispania Episcopus, sub finem quarti saeculi, si placet, audiatur, (qui Chrismationem inter solennes Baptismi ritus manifestè censere 
* De Confirm. p. 248.  Dallaeo visus est) Lavacro, inquit ille, peccata purgantur, Chrismate Sanctus spiritus superfunditur, Vtraque verò ista manu & ore Antistitis impetramus, atque ita lotus homo renascitur, & innovatur in Christo, ut ficutiresurrexit Christus à mortuis, sic & nos in novitate vitae ambulemus.]  
§. 2. Lavacro vides purgationem peccatorum distinctè tribui, Chrismati superfusionem Spiritus sancti, utrique totius renascentiam, & innovationem in Christo, priorem morti, posteriorem resurrectioni Christi parem, quam sequitur (utroque hoc ritu solenniter obstricta) in novitate vitae ambulatio. Nec in unum, spero, Paciano Judice, compingenda censebis, de quibus ille disertè pronuntiat [utraque.]  
§. 3. Alia quidem sunt, quae his praecurrere, & facem, si placet, praeferre voluit Dallaeus. Primò enim, inquit, ipse Sermonis titulus, qui de baptismo est, clamat, Quorsum enim haec, si non pertinent ad baptismum, in eo tractatu agitat, qui de baptismo est? Tùm ipse Author in limine praefatur, Aperire desidero, inquit, qualiter in baptismo nascamur, & qualiter innovemur. Dein multa addit quae baptismum manifestè respiciunt, praecipuè verò ea quibus affirmat nos non ante nasci, quam spiritum acceperimus, spiritum porrò Chrismate in nos superfundi: Denique ista, de quibus dixit, Christum, sc. recipere, & nasci] compleri alias negat posse, nifi Lavacri, & Chrismatis, & Antistitis Sacramento.] At respondeo.  
§. 4. Agnosco quidem, Primò ex Sermone de Baptismo haec desumi, at eo non minus ad Baptizatos, seu fideles, quam ad Catechumenos seu nondum baptizatos habito, nec quicquam igitur prohibere, quin qui multa in prioribus de baptismo deseruisset, haec jam de Confirmatione, adultorum baptismati statim superadditâ, adjiceret.  
§. 5. Secundò, quae de Lavacri & Chrismatis, & Antitistis Sacramento dixit Pacianus, ea quidem obscuriora fateor, quam ut ego huc, injussus, adducenda putarem, adducta tamen nequaquam mihi obfutura, qui Confirmationem inter Sacramenta non numero, & per plurale [utraque] discernenda contendo, quae per Sacramenti mentionem conjungi nulla necessitas cogit. Quin etiam subobscuri, quòd ideo non posui, Commatis sensus, ex clarioribus, quae posui, dijudicari non difficulter potest; sub Sacramenti quippe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & generali vocabulo, tres solennes Ecclesiae ritus comprehendi putes, quorum singuli ad consummandos filios Dei comparati sunt, Baptismum, Confirmationem, & Ordinationem, sive Antistitum Creationem, qui ratione officii, & lavant Catechumenos, & lotos chrismant. Nec igitur cum Baptismo magis confundi Chrismationem, statues, quam cum Chrismatione Ordinandorum Consecrationem.  
§. 6. Tertiò nobis extra omne dubium ponitur Spiritum Domini in Baptismo dari (nec enim alitèr verum esse ex aquâ & spiritu baptizari) cujus tamen largioribus rivis homines & in Confirmatione perfundi, & prolui aequè non ambigimus. Sic certè Samaritani à Philippo loti, Spiritu Christi rigabantur, quos tamen postea ejusdem Spiritus uberiora fluenta, ab Apostolorum manibus manantia inundabant.  
§. 7. Haec, si quid video, eorum quae in Paciano processerant, & à 
* P. 248.  Dallaeo laudata videas, ipsissima sententia est, [Christi, inquit, semen, i. e. Dei spiritus novum hominem alvo matris agitatum, & partu fontis exceptum, manibus Sacerdotis effundit, fide tamen pronuba] Agitatio in alvo matris, ad Catechesin ●spexisse videtur, fides ad baptismum praeparavit, Partus fontis, ipse baptismus fuit, in eo datus est Spiritus, Qui verò sic ex aquâ & spiritu baptizatus est, novus homo agnoscitur, & ut totius insequentis vitae actionibus innovetur, manibus sacerdotis, aut Antistitis, i. e. Episcopi effunditur, aut advolvitur, quo dilucid● Confirmatio baptizatorum notatur, ut & iis quae paulo praecesserant [veniente desuper Spiritu Domini, etc. nos visceribus matris inolescere, alvoque ejus effusos vivificari in Christo] ad hanc quippe vivificationem in Christo, Nativitati spirituali succedaneam benedictionem Antistitis utilem imprimis esse (etsi Novatoribus aliter visum) Pacianus certè nullus dubitaverat.  
§. 8. At, inquit 
* P. 249.  Dallaeus, tunc nascimur, cum alvo Matris effundimur, nec alio Sacramento nascimur, quam baptismo, 
* P. 250.  nec potuit Pacianus clariùs eloqui, quam cum diceret, totus homo renascitur, & innovatur in Christo: Lavacro scil. & Chrismate innovari, renascique totum hominem credidit.]  
§. 9 Respondeo 1. Ex eo quod tunc nascitur quis, cum ex alvo matris effunditur, non sequi, quod cupit Dallaeus: Aliud enim est simpliciter ex alvo matris effundi, aliud partu fontis exceptum, i. e. jamjam baptizatum, effundi manibus sacerdotis, eo enim liquidò significatur ad Episcopum adductio ejus, qui prius baptizatus est. 2. Distinguenda sunt, quae confundit Dallaeus, renasci, & in novitate vitae ambulare] Renascentia, aut (ut post Cyprianum alii) Innovatio est ipsissima sine dubio in baptismo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cujus Lavacro peccata purgantur. At praeter hanc est ipsa, post vitae Christianae ingressum, Mandatorum observatio, vel in novitate vitae ambulatio, quam fidelis (fide, inquit Pacianus, pronubâ) in Confirmatione solenniter spondet, & ad quam felicitèr peragendam largiores spiritus rivos baptizato Episcopus precatur.  
§. 10. Hanc certè Paciani sententiam fuisse palam faciunt verba commatis ultimo, totus homo renascitur & innovatur, ut sicut resurrexit Christus à mortuis, sic & nos in novitate vitae ambulemus. Ubi sine dubio, ut morte Christi, baptismus, & renascentia nostra notantur (videantur Pseudoclementis verba modò prolata) sic & resurrectione Chrismatio, & in novitate vitae ambulatio. Ad priorem dabatur in Baptismo, Spiritus, Aquae comes, quo purgantur peccata; ad posteriorem, in Chrismate superfunditur Spiritus sanctus, à sanctitate, quam ingenerat, sic dictus. Revisat Dallaeus, nisi displiceat, locum integrum, & me forsan verum dixisse non diffitebitur.  
§. 11. Quibus sic expositis, clariora jam erunt quae ex ejusdem Paciani Epist. 1. Bellarminum adduxisse ait 
* P. 250.  Dallaeus, Si ergo & Lavacri & Chrismatis potestas, majorum longè Charismatum, ad Episcopum inde descendit, & ligandi quoque jus adfuit, & solvendi] Tres Ecclesiae ritus, Baptismus, Confirmatio, & Poenitentia: Et ibidem, An tantùm hoc solis Apostolis licet? Ergo & baptiza●e solis licet, & Spiritum sanctum dare solis, & solis Gentium peccata purgare.] Quid clarius? aequè scil. distingui Baptismum à Confirmatione, ac Confirmationem à Poenitenti●. Nec certè nobis obstat, quae Bellarmino Dallaeus objici posse putavit; quibus tamen non immorabor.  
§. 12. Sed & 
* Orthod. p. 130.  alibi idem Pacianus, Vestrae plebi unde spiritus, quem non consignat unctus sacerdos?] Consignatio, ut videtur, Spiritum impetrandi ritus, non quod nullus baptismo Spiritus promittatur, sed quod fusiores haustus septemplicis (ut ait Hieronymus) Spiritus in Confirmatione imbibantur.   

SECT. V.  
Testimonia Hieronymi lucidissima. Vnctiones plures. Poenitentes uncti.  

To. 2. c. 4. p. 166.  §. 1. HIs adjungatur, ut Paciani, sic & Damasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hieronymus, in Dialogo inter Orthodoxum & Luciferianum, ubi hanc, ut Ecclesiae universae consuetudinem, & Legem Luciferianus suggerit, Orthodoxus libenter agnoscit. An nescis, inquit Luciferianus, Ecclesiarum hunc morem esse, ut baptizatis posteà manus imponantur, & ita invocetur Spiritus sanctus? Exigis ubi scriptum est? in actibus Apostolorum. Etiamsi Scripturae Authoritas non subesset, totius orbis in hanc partem consensus instar praecepti obtineret. Nam & multa alia, quae per Traditionem in Ecclesiis observantur, authoritatem sibi scriptae Legis usurpaverunt, etc.] Quibus Orthodoxus respondet, Non quidem abnuo hanc esse Ecclesiarum consuetudinem, ut ad eos, qui longè in minoribus urbibus per Pr●sbyteros & Diaconos baptizati sunt, Episcopus ad invocationem sancti spiritus manum impositurus excurrat.]  
§. 2. Et iterum, Quod si quaeris quare in Ecclesiâ baptizatus non nisi per manus Episcopi, non accipiat Spiritum sanctum quem nos asserimus in vero baptismate tribui, disce hanc observationem ex eâ authoritate descendere, quòd post ascensum Domini Spiritus sanctus ad Apostolos descendit. Et multis in locis idem factitatum reperimus ad honorem potius sacerdotii quam ad Legis necessitatem. Alioqui si ad Episcopi tantùm imprecationem Spiritus S. defluit, lugendi sunt qui in viculis— per Presbyteros & Diaconos baptizati, ante dormierunt, quam ab Episcopis inviserentur.  
§. 3. Et cum illud sibi objici posse praevideret, quòd cum audissent Apostoli, Samariam verbum Dei recepisse, miserunt ad eos Petrum & Johannem, qui cum venissent, oraverunt pro iis ut acciperent Spiritum sanctum, nondum enim acciderat super ullum eorum. Cur id factum sit, in sequentibus disci jubet [Ipse enim ait, sed solum baptizati erant in nomine Domini Jesus, Tunc imponebant illis manus & accipiebant Spiritum sanctum.]  
§. 4. Ecce omnia quae Hierarchici, ut dicimur, Britanni de Confirmatione à Baptismo divisâ, de Spiritu S. fidelibus per solam manuum Episcopi impositionem dato, etc. philosophamur, ab Hieronymo Presbytero, Praelatis ante omnes Patres infensissimo, ita liberè concessa, ut aliorum testimoniis opus non sit.  
§. 5. Quae hic aut Bellarmino de Sacramento chrismatis Dallaeus objicit, aut Aurelio, de chrismatis usu, cum Sirmondo, Dallaeus, nos planè non attingunt, qui nec Confirmationem Sacramenti titulo insignimus, nec Episcopali manuum impositioni, & benedictioni, quibus rem totam conficimus, Chrisma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjungimus.  
§. 6. Certè quod ad Aurelium attinet, apertiora sunt Hieronymi verba, à nobis jamdudum recitata, qu●m ut de Chrismatis, in Baptismo, usu, sub ejus saltem aevo, in quibusdam Ecclesiis obtinente, dubitari rectè queat. Sed & ante Hieronymum Tertullianus l. 
* Cap. 7.  de Baptismo, aliique in eandem sententiam prius à nobis adducti sunt  
§. 7 At nec argumento à nomine desumpto evicerit vir Doctissimus, seu Confirmationem, quam dicimus, seu, si mavis, Chrismationem, non nisi inter baptismales Ceremonias reponendas esse, cum eundem ritum (unguenti puta, aut chrismatis) in pluribus officiis sacris adhibitum fuisse, nihil vetet, in Baptismo scil. in Confirmatione, in Ordinatione, imò & in Poenitentiâ (ut de Extremâ Vnctione taceam) sic tamen ut reliqui ab aliis primariis ritibus appellationem sortiantur (Baptismus à mersione non ab unctione, Ordinatio & Poenitentia ab Ordinatorum & poenitentium, per impositionem manuum, receptione, non ab Vnctione) Una sola, inter has, Confirmatio, eaque ex celeberrimo Orientalis Ecclesiae usu, chrismationis titulo insigniatur.  
§. 8. Audiatur Hieronymus in loco prius laudato, Ac ne fortè qui chrisma Baptismi perdiderunt, desperent de chrismate reparando, scriptum est enim in Levitico, quòd Leprosus— cum ad sacerdotem venerit, mittat sibi s●erdos oleum, etc.] Gemina vides chrismata, ut Baptismi unum, Poenitentiae alterum; nec mirum est, si & Tertium, Confirmationis, aliquae saltem Ecclesiae partes, omni ferè aevo, agnoverint. Loquatur ●rum 
* De Rep. Eccl. l. 5. c. 5. num. 28.  Spalatensis, quem hypothesi ipsius imprimis faventem facile agniturus est Dallaeus; Chrismate Baptizamus, Chrismate Confirmamus, Chrismate Presbyterum, Chrismate Episcopum Ordinamus, Chrismate & signo crucis consecrantur Campanae, Altaria, Ecclesiae, Calices aequè ac homines.  
§. 9 Quid hinc ad adjudicandam Presbyteris Chrismationem colligi possit, prius vidimus, Confectionem chrismatis Episcopis solis competere monstrantes, cum interim Confecti usus ad Presbyteros, imò & Diaconos, modò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pertinuerit, sic quidem dilucidè, verbis modò allatis, pronuntiavit Hieronymus, Chrismate & jussione Episcopi simul positis, sine quibus, inquit, neque Diaconus baptizandi jus habet. Quae verba de Chrismate ab Episcopo confecto, sine dubio intelligi voluit.  
§. 10. Haec an 
* P. 262.  Dallaeus agnoverit, cum Bellarmino de Confirmatione Hieronymianâ disserenti, eamque Episcopis solis ex Hieronymi suffragio adjudicanti, Hieronymum ipsum strenuè & fervidè oppos●erit, illum non modò solis Episcopis Chrismationem non vendicare, contendens, sed contra, clarè liquidóque statuere Presbyteros aut etiam Diaconos cum chrismate baptizare] nolo hic pensiculatius indagare.   

SECT. VI  
Ambrosii Liber de Sacramentis rejectus à Dallaeo, at à Spalatensi laudatus. Ejus testimonium quam nobis non infensum. Liber de Solomone.  
§. 1. POst Hieronymum, Ambrose consulendus erat, ex cujus libro de Sacramentis multa 
* De Rep. Eccl. l. 5. c. 5. n. 19  Spalatensis, ut ex libro de Solomone unicum (quod & ab Aurelio quoque citatum) Dallaeus adduxit: At illum de Sacramentis adulterinum faetum fuisse, à Ro. Coco nostro fusè demonstratum ait 
* P. 267.  Dallaeus, cum tamen hunc de Solomone, de quo dubitasse Erasmum fatetur, ipse adducendum existimet.  
§. 2. Nos Criticorum disceptationibus hic non immiscebimur, ea interim quae uterque tum Spalatensi●, cum Dallaeus ex Ambrosio laudavit, nobis nihil officere monstraturi. Post fontem (inquit 
* C. 2.  liber tertius de Sacramentis) superest ut perfectio fiat, quandò ad Invocationem sacerdotis Spiritus sanctus infunditur. Addit itidem hanc Ceremoniam, tanquam ultimam, & totius baptismi consummationem, ac perfectionem, aliis praecedentibus, albae vestis, lotionis pedum, etc. subjici.  
§. 3. Nos certè omnia concedimus, nihil inficiamur; nec enim nobis officiet, si baptismus in genere baptismi aut sacramenti initiationis, satis perfectus, aliam adhuc alterius generis perfectionem desideret, ulteriori scil. baptismalis professionis Confirmatione, simulque Spiritus sancti fidelibus promissi largitione complendus.  
§. 4. Haec certè doctrinae nostrae de Confirmatione summa est, quam non aliis verbis commodius aut felicius exprimi posse putamus, quam quibus author ille, quisquis est, utebatur, Post fontem, (scil. baptismalem, cui Catechumenus immergitur) i. e. post baptismum omnibus & partibus, & Ceremoniis suis absolutum, rite & legitime ministratum, superest ut (vel statim, vel post aliquod intervallum) perfectio fiat, eo scil. qui baptizatus est, ad Episcopum (quem ab Ambrosio, & hoc, quisquis est, scriptore, sacerdotis titulo notari extra dubium est; cum hoc ipso loco Petrus sacerdos Romanae Ecclesiae dicatur) adducto, ut professionem baptismalem firmius consignet, & per invocationem ejus, seu benedictionem, spiritus in baptismo datus, auctiore jam, & pleniore fluento in Confirmatione infundatur.  
§. 5. Verùm addit Clarissimus Praesul, post eam (Confirmationem) explicatam, pergere adhuc Ambrosium, l. 4. c. 1.2. ipsum baptismum considerare, Post haec ad Sacramentum Eucharistiae considerandum accedere.]  
§. 6. Respondeo, libris his de Sacramentis nuncupatis, Duo tantum ea, quae à Christo instituta sunt Sacramenta tractanda proponi, baptismum, scil. & Eucharistiam, Confirmationem non ex instituto, sed obiter tangi, nec igitur mirum esse, si post ejus l. 3. c. 2. factam mentionem, Baptismum ipsum considerare pergat l. 4. c. 1, 2. Quae ad institutum imprimis pertinebant, ordine suo disponenda erant, & prius baptismus, posterius Eucharistia tractanda. Quae praeter institutum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & ex abundanti adjiciuntur, ad ea methodus non pertingit, sed liberè, ubi occasio sese obtulerit, cuivis Commati, tanquam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passim adjiciuntur.  
§. 7. Nulla igitur adhuc Argumenti Umbra, quo Confirmationem, aut Obsignationem baptismalis ritus partem esse, ex his Ambrosii de Sacramentis verbis vir magnus conclusum putet.  
§. 8. Verum Dallaeus, hoc de Sacramentis opere inter apertè spuria, Ambrosio abjudicato, non aliud ex libro de Solomone adduxit, quam [Spiritum per Chrismatis Vnctionem à Christo dari] Hoc item satis commodè ad rem nostram, cum per Spiritum auctiora Spiritus dona notari clarissimum sit, quae non (ut gratis postulat Dallaeus) in mysterio initiationis Christianae Catechumenis dari, sed in Confirmatione recens Baptizatis, seu fidelibus adjici, aequè notum est, ac quod notissimum.   

SECT. VII.  
Augustini primum Testimonium. Descensus Columbae in Christum Baptismi pars non erat. Secundum, Tertium, Quartum, Quintum, Sextum.  
§. 1. AT Ambrosio, cui haec abjudicant Critici, tandem omisso, Hieronymo Augustinus, si placet, adjungatur, de 
* L. 15. c. 26.  Trinitate, cujus haec sunt verba, Orabant (discipuli) ut veniret (Spiritus sanctus) in eos, quibus manum imponebant, non ipsi eum dabant. Quem morem in suis praeposi●is etiam nunc servat Ecclesia.]  
§. 2. Quicquid ex hujus loci circumstantiis concludi contra Romanistas voluit Dallaeus, nos lubentes largimur. Meram autem (quod fidenter etiam pronuntiat) Baptismi Ceremoniam esse, nullo sanè Argumento approbavit. Imo cum ab Apostolorum praxi morem hunc Ecclesiam duxisse affirmet Augustinus, eumque nonnisi in praepositis servare, Apostolos verò non in baptismo, sed ad impetranda prius baptizatis dona Linguarum, hunc ritum adhibuisse notissimum sit, cumque hoc ipso loco Simonem Magum offerentem Apostolis pecuniam, etc. inducat Augustinus, manifestissimum redditur, de manuum impositione, non ut Ceremoniâ ad baptismum attinente, sed ut solenni ritu Ecclesiastico, Episcopis, sub Praepositorum nomine, reservato, locutum esse.  
§. 3. Idem statim per baptizatorum Vnctionem notasse videtur, de dono Gratiae disserens, quod, inquit, visibili significatur unguento, quo baptizatos ungit Ecclesia. Ex quo cum, post Spalatensem, Dallaeus chrisma baptismi ipsius ritum fuisse statim concludat, interrogetque, Quid enim aliud est, quod ait Ecclesiam baptizatos ungere?] Non videt, quod ut alii videant, perspicillis non indigent, aequè saltem, si non magis commodè, dici Ecclesiam baptizatos ungere, quos peracto baptismo statim ungit, ac quos in ipso linit baptismate.  
§. 4. Nec sanè, quod addit Augustinus, Christi in baptismo columbam unctionem nostram praefigurasse.] hoc (ut 
* P. 293.  Dallaeo visum est) certius docet. Nec enim ea sunt Augustini verba [Christi in baptismo columbam] aut, ut Dallaeus statim, in Christum columba in ipso baptismo descendit] sed [quando super eum baptizatum velut columba descendit] nec si fuissent, Augustino credendum erat, cum nos multò certiùs Evangelista doceat, descensum columbae nullam baptismi partem fuisse, sed baptismum planè secutum esse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & cum (inquit) baptizatus esset Jesus, i. e. cum omnia ad baptismum à Baptistâ peracta essent, statim ex aquâ ascendit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Et ecce (post ascensum ex aquâ, qui, ut dictum est, baptismo succedaneus erat) Coeli illi aperti sunt, & vidit spiritum descendentem ut columbam, etc. videantur quae modò ex Optato attulimus.  
§. 5. At, inquit Dallaeus, cum nulli in Ecclesiâ sint non baptizati, omni●ò necesse est baptizatos esse hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eos qui baptizantur] Quasi verò illi qui olim baptismo donati sunt, non sint aequ●, imò magis propriè in Ecclesiâ, quam ipsi qui jam baptizantur.  
§. 6. Alterum Augustini locum ex 
* De Con●. c. 8.  Bellarmino hic adjungendum curavit vir 
† P. 294.  Doctissimus. 
m In Psal. 141.  Quaedam inquit, Sacramenta ore accipimus, quaedam per corpus, quaedam in fronte per signum crucis.] Hic certè ut Eucharistia, quae ore accipitur, à baptismo, qui per totum corpus diffunditur, sic utraque & Eucharistia, & Baptismus, à Consignatione in fronte, i. e. à Confirmatione distinguuntur.  
§. 7. Sic & de Baptismo contra Donatistas L. 3. 
* Cap. 16.  Spiritus autem S. quòd in sola Catholicâ per manus impositionem dari dicitur, etc. Et mox, Neque enim temporalibus & sensibilibus miraculis attestantibus, per manus impositionem, modò datur Spiritus s. sicut antea dabatur ad Commendationem rudis fidei, & Ecclesiae primordia dilatanda. Quis enim nunc hoc expectat, ut two quibus manus ad accipiendum Spiritum sanctum imponitur, repente incipiant linguis loqui? sed invisibilitèr & latenter intelligitur per vinculum Pacis eorum cordibus divina charitas inspirata, etc. Vides hanc in Ecclesia, Augustini aevo, celeberrimam Impositionem manuum, sic ab Apostolicâ derivari ut hoc tantùm differat, quod Divinae tunc gratiae Charitas, non dona, ut olim, miraculosa, hoc ritu impetrentur.  
§. 8. Dein sic rem omnem concludit, Manus autem impositio non, sic ut baptismus, repeti potest: Quid est enim aliud nisi Oratio super hominem? (ad hanc Sancti Patris normam amussitavit Officium suum Ecclesia nostra, & solâ Oratione, & benedictione paterna rem omnem confecit, omissâ Latinorum recentiori formâ, Signo te Confirmo, etc. Et ita rem, uti spero, gratam Dallaeo fecit.)  
§. 9 Quid insuper ejusdem operis L. 5. c. 10. cum contra Donatistas contendat per peccatorem Sacramenta celebrari posse, quomodò, inquit, exaudit Deus homicidam deprecantem, vel super Aquam baptismi, vel super oleum, vel super Eucharistiam, vel super capita eorum quibus manus imponitur?]  
§. 10. De Sacramenti voce Dallaeo molestus non sum, eam satis latè aliquando sumi agnoscens: Unum urgeo, aequè à baptismo oleum sejungi, ac ab utrovis Eucharistia, & manuum Impositio, sive in poenitentium receptione, sive in Ordinatione Ministrorum.  
§. 11. Sic cum cont. liter. Petiliani, de Sacramento chrismatis loquens, de eo pronuntiat, 
L. 11. c. 104.  in genere visibilium signaculorum sacrosanctum esse, sicut ipse Baptismus.  
§. 12. Sic & 
* Cont. Donat. l. 5. c. 23.  alibi, Manus haereticis correctis imponitur, &, manus autem Impositio si non adhiberetur ab haeresi venienti— quo itidem loco, cum haereticos ex eo probat Ecclesiam non habere, licet baptismum habeant, quia Spiritum sanctum non habent, & tamen baptismum habent, concludetur certè ex Augustini sententiâ, hanc manuum impositionem, quâ Spiritus S. in Ecclesiâ donatur, à baptismo planè divisam esse.    

CAP. VIII.  
Salviani & Eusebii Emisseni testimonia▪ Prudentii. Innotatus. Conclusio.  
§. 1. PRoximo, i. e. quinto, saeculo accensendi Salvianus & Eucherius. 
* De Gubernat. Dei▪ l. 3. p. 68  Ille inter bona à Deo christianis assignata, ut sancti baptismatis Gratiam, sic & divini Chrismatis unctionem recenset, quod statim Chrisma Ecclesiasticum nuncupat, post quod qui omnia Dei mandata fecerint, ad capiendum l●boris praemium vocantur ad coelum, ut apud Judaeos lectissimos quosque per Vnguentum Regium Deus vocavit in Regnum▪  
§. 2. Hic autem, sive Eusebius Emissenus, sive Eucherius Lugdunensis fuerit, in Homiliâ de Pentecoste, multa de hoc Ecclesiae ritu congessit, eumque à descensu Spiritus S. in die Pentecostes deduxit. Quod nunc in confirmandis Neophytis manus impositio tribuit singulis, hoc tunc spiritus sancti descensio in Credentium populo donavit Vniversis. Sed quià diximus quod manus Impositio & Confirmatio ei qui jam renatus, qui jam regeneratus in Christo est, conferre aliquid possit, fortè cogitat sibi aliquis, etc. Quid mihi prodest, post mysterium baptismatis, Ministerium confirmantis? etc.] Et statim, ut Imperator quemcunque in militum receperit numerum, non solùm signat receptum, sed etiam armis competentibus instruit pugnaturum, ita in Baptizato Benedictio illa munitio est; Dedisti militem, da etiam ei adjumenta militiae. Et statim, Spiritus sanctus, qui super aquas baptismi salutifero descendit illapsu, in fonte plenitudinem tribuit ad innocentiam, in Confirmatione Gratiam praestat ad augmentum. Et, in Baptismo regeneramur ad vitam, Post baptismum Confirmamur ad pugnam. In baptismo abluimur, post baptismum roberamur. Et Regeneratio per se salvat mox in pace beati saeculi recipiendos; Confirmatio armat & instruit ad agones mundi hujus, & praelia reservandos. Itaque ante Descensionem Spiritus S. Apostoli usque ad negationem deterrentur, post visitationem verò ejus, usque ad Martyrium contemptu mortis armantur.  
§. 3. Cumulum augebit Prudentius, Poeta Christianus, Paciano, & Hieronymo suppar; Sic autem ille in Apotheosi, — Lotus procul absit & unctus. Et contra Symmachum, 
— Lateranas currit ad aedes,  
Vnde sacrum referat regali Chrismate signum.  Et in Hymno nocturno, cum baptismum respiciens, dixisset, 
Cultor Dei memento  
Te Fontis & Lavacri  
Rorem subiisse sanctum—  Addit statim, — Et Chrismate innotatum.] Pro innotatum] Innovatum, fateor, cum vulgatis codicibus (legit 
* Ann. 35.16.  Baronius, & sic) legendum contendit Dallaeus: At illud ex conjecturâ tantùm, & ut hypothesi suae rem gratam faciat, cum si non omnia, certè 
* Vid. G. Cassan. Schol▪ ad Hym. p. 220.  aliqua Prudentii exemplaria Innotatum legant. Quod autem illi durum & barbarum videbatur, ut & Cassandro insolens, illud ex aliis ejusdem Authoris satis commodè explicabitur. Quod enim hic chrismate innotatum ait, idem planè cum iis, quae unà ex eo 
* P. 268▪  Dallaeus deduxit, 
Inscripta oleo fronti signacula, per quae  
Vnguentum regale datum est, & chrisma perenne.  Et in Apotheosi de Juliano, 
— Ecquis alumnus  
Chrismatis inscripto signaret tempora signo, etc.  Nempe innotare est signum aut signaculum fronti inscribere, quod cum oleo fieret [
† Cassande● ibid.  Episcopus enim inungens, intincto in chrisma pollice, notam crucis in fronte designabat) is certè chrismate innotari, aequè ac signari dicebatur.  
§. 4. His certè multo plura apposuit Dallaeus, dùm variè contra Aurelium dissereret, de Sacramenti voce (quâ quidem in re litem me illi non movere saepius dixi) & Confirmationem meram baptismi Ceremoniam esse contenderet, cum tamen ritus istos toto coelo distare, illa ipsa testimonia aequo saltem lectori abundè comprobent, quae ille ad sententiae suae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 studiosè conquisivit.  
§. 5. Plura sequiorum saeculorum Testimonia non accumulo, his primaevae Ecclesiae antesignanis hypothesim nostram, integramque Ecclesiae Anglicanae de Confirmatione sententiam satis superque defensam & munitam ratus, quae ab Apostolorum exemplo hunc ritum ad nos derivatum pronuntiat, nec in eo, ut videtur, lucidissimis Patrum suffragiis destituitur.  
§. 6. Valeat, floreat Doctissimus Dallaeus, & hanc breviculam Commatis unici, quod illi displicuit, defensionem, eique adjunctam simplicissimi, & Antiquissimi ritus, ut in Ecclesiâ nostrâ constanter retentus est, à primis saeculis derivati descriptionem boni consulat; veritatemque, simul ac antiquae Ecclesiae puritatem, & simplicitatem, non minus aliis, quam sibi cha●um fuisse, modò tempestiuè & sine aliorum opprobrio aut contumeliâ, ea cura geratur, illi molestum non sit.   
FINIS.