1

PSALM CL.

This is likewise a Psalm of praise, in which the author calls upon men to magnify the Lord in every thing, in or by which he hath chosen to manifest his glory, 1, 2; and upon every kind of instrument, 3–5. He concludes the book by calling upon every thing that hath breath, to employ that breath in declaring the glory of him who gave it, 6.

Praise 2 a Praise him for his mighty acts: A. M. 2959. God in his sanctuary: praise praise him according to his excellent him in the firmament of his power. greatness.

3

An exhortation

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A. M. 2959. 3 Praise him with the sound of the || 5 Praise him upon the loud cym- A. M. 2959 trumpet: praise him with the psal

2

tery and harp.

1112, for his mightinesses; for all the instances of his might shown in the dispensations of his providence and grace; the power he hath exerted in creating, upholding, and governing the world, and in redeeming and saving the human race. Praise him according to his excellent greatness-Or, as Dr. Hammond renders 171 17, according to the multitude of his magnificence-Not that our praises can bear any proportion to God's greatness, for it is infinite, but because he is greater than we can express or conceive, we must raise our conceptions and expressions to the highest degree to which we can attain. We must not be afraid of saying too much in the praises of God, as we often do in praising even great and good men; all the danger is, of our saying too little; and therefore when he have done our utmost we must own, that though we have praised him in consideration of his excellent greatness, yet not in proportion to it.

Verses 3-5. Praise him with the sound of the trumpet, &c.-"It is impossible for us to distinguish," says Dr. Horne," and describe the several sorts of musical instruments here mentioned, as the Hebrews themselves acknowledge their ignorance in this particular. Thus much is clear, that the people of God were enjoined to use all the various kinds of them in the performance of their divine services." "And why," adds he, "should they not be so used under the gospel? We read of sacred music before the law, in the instance of Miriam, the prophetess, the sister of Aaron, who, to celebrate the deliverance from Pharaoh and the Egyptians, took a timbrel in her hand, and the women went out after her with timbrels and dances, Exod. xv. 20. The custom, therefore, was not introduced by the law, nor abolished with it. Well-regulated music, if ever it had the

power of calming the passions, if ever it enlivened and exalted the affections of men in the worship of God, (purposes for which it was formerly employed,) doubtless hath still the same power, and can still afford the same aids to devotion. When the beloved disciple was, in spirit, admitted into the celestial choir, he not only heard them singing hymns of praise, but he heard likewise the voice of harpers harping upon their harps, Rev. xiv. 2. And why that which saints are represented as doing in heaven, should not be done, according to their skill, by saints upon earth; or why instrumental music should be abolished as a legal ceremony, and vocal music, which was as much so, should be retained, no good reason can be assigned. Sacred music, under proper regulations, removes the hinderances of our devotion, cures the distraction of our thoughts, and banishes weariness from our minds. It adds solemnity to the

bals: praise him upon the high-sound-
ing cymbals.

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6 Let every thing that hath breath praise the LORD. Praise ye the LORD.

e Psa. xxxiii. 2; xcii. 3; cxliv. 9; Isa. xxxviii. 20.-1 Chron. xv. 16; xix. 28; xvi. 5; xxv. .1, 6.

public service, raises all the devout passions of the soul, and causes our duty to become our delight. Of the pleasures of heaven,' says the eloquent and elegant Bishop Atterbury, 'nothing further is revealed to us, than that they consist in the practice of holy music and holy love; the joint enjoyment of which, we are told, is to be the happy lot of all pious souls to endless ages.' It may be added, that there is no better method of combating the mischievous effects flowing from the abuse of music than by applying it to its true and proper use. If the worshippers of Baal join in a chorus to celebrate the praises of their idol, the servants of Jehovah should drown it by one that is stronger and more powerful, in praise of Him who made heaven and earth. If the men of the world rejoice in the object of their adoration, let the children of Zion be joyful in their King." The best music, however, in God's ears, is that of devout and pious affections. We must praise God with a strong faith, and with a holy love and delight; with entire confidence in Christ, and a believing triumph over the powers of darkness; with earnest desire toward him, and full satisfaction in him. We must praise him by a universal respect to all his commands, and a cheerful submission to all his dispensations; by rejoicing in his love, and solacing ourselves in his great goodness; by promoting the interest of the kingdom of his grace, and by enjoying and maintaining a lively hope and expectation of the kingdom of his glory. Without these, and such like devout and pious affections and dispositions, the best and most perfect harmony and melody of musical sounds, whether from voices or instruments, is as insignifcant before God, as the harsh and discordant noises of a sounding brass or tinkling cymbal.

Verse 6. Let every thing that hath breath praise the Lord-Every living creature in heaven and earth, Rev. v. 13, according to their several capaci ties, some objectively, as manifesting his glorious perfections in their formation, qualities, and endowments, and giving men and angels just occasion to praise him; and others actively, with hearts and voices, words and actions, showing forth his praise. Mankind, espe cially, are under peculiar and indispensable obliga tions to comply with the psalmist's exhortation. For,

"Creation's great superior, man! is thine,
Thine is redemption." And
"Should not this

Raise man o'er man, and kindle seraphs here?"

YOUNG

Above all, the children of God should comply with it; who, added to redemption, have obtained salvation, the salvation of grace, and are in the way to

An exhortation

PSALM CL.

to praise God. the salvation of glory. Surely, with respect to them, || songs of Sion." And with the same wish, the author not only the breath of natural life, which God hath || of this work, adopting his words, wishes to close his breathed into their nostrils as men, but the breath meditations and observations upon them; "giving of that new and eternal life which he hath given thanks to the Father of mercies, and the God of all them as Christians, through Christ Jesus, should be comforts, by whose most gracious favour and aid returned in hallelujahs. "And then the church, com- they have been begun, continued, and ended; and posed of many and different members, all actuated, || humbly praying that no errors or improprieties, from like the pipes of a well-tuned organ, by the same which, through human infirmity, the most diligent spirit, and conspiring together in perfect harmony, and careful are not exempt, may prevent his labours would become one great instrument, sounding forth || from contributing, in some small degree, to promote the praises of God most high." the improvement and consolation of the redeemed, and the honour and glory of the Redeemer, who is THE ROOT AND OFFSPRING Of David, and thE BRIGHT AMEN." 1049

Let every thing THAT HATH BREATH PRAISE THE LORD." With this wish," says the learned divine last quoted, "the sweet psalmist of Israel closes the 2

AND MORNING STAR.

THE

BOOK OF PROVERBS.

ARGUMENT.

We have now before us a new author, or penman rather, made use of by the Holy Ghost, for making known the mind of God to us, and a new way of writing. Solomon, the penman of this book, was endued with an uncommon share of wisdom, and was a great author. He spake three thousand proverbs, and his songs were a thousand and five; and he spake of trees, from the cedar that is in Lebanon, even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowls, and of creeping things, and of fishes. But, of all his works, only three are taken into the sacred canon, namely, this, Ecclesiastes, and his Song. The way of writing used in this book, to teach us divine wisdom, is by proverbs, or short sentences, each of which contains its whole design within itself, and has little or no connection with the sentences which precede or follow. We have had divine laws, histories, and songs, and now we have divine proverbs; such various methods has the wisdom of God used for our instruction, that no means being left untried to do us good, we may be inexcusable if we perish in our folly. Teaching by proverbs was an ancient way of instruction: indeed, it was the most ancient, especially among the Greeks; the seven wise men of which country had each of them some one saying that he valued himself upon, and which made him famous. These sentences were inscribed on pillars, and had in great veneration. It was a plain and easy way of teaching, which neither cost the teachers nor the learners much pains. Long periods, and arguments far-fetched, must be laboured, both by him that frames them, and by him that receives them; while a proverb, that carries both its sense and its evidence in a little compass, is presently apprehended and subscribed to, and is easily retained. It was also a very useful way of teaching, and most admirably calculated to answer the end intended. The word , mashal, here used for a proverb, is derived from a word that signifies to rule, or have dominion, because of the commanding power and influence which wise and weighty sayings have upon man kind: he that teaches by them, dominatur in concionibus, bears the sway in assemblies. Much of the wisdom of the ancients has been handed down to posterity by proverbs; and some think we may judge of the temper and character of a nation by the complexion of its vulgar proverbs. Proverbs in conversation are like axioms in philosophy, maxims in law, and postulata in the mathematics, which nobody disputes, but every body endeavours to expound, so as to have them on their side. Yet there are many corrupt proverbs, which tend to debauch men's minds, and harden them in sin. The devil has his proverbs, and the world and the flesh have their proverbs, which reflect reproach on God and religion, as Ezek. xii. 22, and xviii. 2; to guard us against the corrupt influences of which, God has his proverbs, which are all wise and good, and tend to make These proverbs of Solomon were not merely a collection of the wise sayings that had been formerly delivered, as some have imagined, but were the dictates of the Spirit of God in Solomon. The very first of them, chap. i. 7, agrees with what God said to man in the beginning, Job xxviii. 28, “Behold, the fear of the Lord, that is wisdom;" so that, although Solomon was great, and his name might serve, as much as any man's, to recommend his writings; yet, behold, a greater than Solomon is here." It is God, by Solomon, that here speaks to us; I say, to us; for these proverbs were written for our learning; and, when Solomon speaketh to his son, the exhortation is said to 66 speak to us as unto children," Heb. xii. 5. And, as we have no book so useful to us in our devotions as David's Psalms, so we have none so serviceable to us, for the right ordering of our conversations, as Solomon's Proverbs, which, as David saith of the commandments, are exceeding broad; containing, in a little compass, a complete body of divine ethics, poli tics, and economics; exposing every vice, recommending every virtue, and suggesting rules for the government of ourselves in every relation and condition, and every turn of conversation. This book may be divided into five parts. In the first part, the tutor gives his pupil admonitions, directions, cautions, and excitements to the study of wisdom, chap. i.-x. The second part con tains the Proverbs of Solomon, properly so called; delivered in distinct, independent, general sen tences, chap. x.-xxii., ver. 17. In the third part, the tutor again addresses himself to his pupil, and gives him fresh admonitions to the diligent study of wisdom; which is followed by a set of

us so.

General design

CHAPTER I.

of the book. instructions, delivered in the imperative mood, to the pupil, who is supposed, all the while, to be standing before him, chap. xxii, 17, to chap. xxv. The fourth part is distinguished by its being a collection of Solomon's proverbs, selected, we may suppose, out of a much greater number, by the men of Hezekiah; perhaps by the Prophets Isaiah, Hosea, and Micah, who all flourished in the days of Hezekiah, and, not improbably, assisted him in his pious endeavours to restore true religion, 2 Chron. xxxi. 20, 21. This part, as the second, consists chiefly of distinct, unconnected sentences, and reaches from chap. xxv. to chap. xxx. The fifth part contains a set of wise observations and instructions, which Agur, the son of Jakeh, delivered to his pupils Ithiel and Ucal, chap. xxx.; and the thirty-first chapter contains the precepts which his mother delivered to Lemuel, her son; being passionately desirous to guard him against vice, to establish him in the principles of justice, and to have him married to a wife of the best qualities. These two chapters are a kind of appendix to the book of Proverbs.-See Taylor's Scripture Divinity.

CHAPTER I.

In this chapter we have the title of the book, showing the general design of it, 1-6. The first principles of it recommended, 7-9. A caution against bad company, 10–19. Wisdom's reasonings with the sons of men, and the certain ruin of those who will not hearken to them, 20-23.

2 To know wisdom and instruction; to per-2 discretion.

ceive the words of understanding;

3 To

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5 d A wise man will hear, and will increase

receive the instruction of wisdom, learning; and a man of understanding shall justice, and judgment, and 1 equity;

1 Kings iv. 32; Chap. x. 1; xxv. 1; Eccles. xii. 9.ii. 1, 9.

NOTES ON CHAPTER I.

attain unto wise counsels :

Verse 1. The proverbs of Solomon-"Solomon is the first of the sacred writers whose name appears at the head of his works. The name alone of so wise and so great a prince is a sufficient recommendation to engage men to hear and to read. For we naturally love to see and to listen to persons of illustrious name and extraordinary capacity, particularly when those qualities are joined with sovereign power. The style of this work, the brevity of his sentences, and the parabolical turn, close, short, sententious, are also reasons for studying it: long discourses fatigue; all men have not leisure to attend to, or penetration to comprehend them. But precepts delivered in parables are always pleasing to hear." See Calmet and Dodd. The reader will observe proverbs are ancient, wise, and short sayings, in common use, whereof some are plain and easy, others intricate and obscure. This way of treating serious subjects was very common and familiar with the Jews. Jesus Christ delivered most of his instructions to the people in a way somewhat similar to this, namely, in parables. This method of instruction serves well to teach wisdom, truth, and justice, and to caution men against error, vice, and dissipation.

unto salvation; and instruction-The instructions delivered, either by God or men, in order to the attainment of wisdom. To perceive the words of understanding-Those words which are the effects of a good understanding, or which give a man that true understanding whereby he can discern between truth and error, between good and evil, in order that he may choose the former and refuse the latter. To receive the instruction of wisdom-Willingly to receive the wise and salutary counsels of others, which is a good step to wisdom, and a part of it. This is opposed to the instruction of fools and of folly, of which he speaks chap. xvi. 22, and xix. 27. For folly hath its school, where multitudes of scholars attend, who are very apt to learn its lessons. Justice, judgment, and equity-That is, to receive the instruction which teaches men just judgment, or equity, namely, their whole duty to God, their neighbour, and themselves. To give subtlety-Or, rather, prudence, as this word, , is used chap. viii. 5, 12; although it is frequently taken in an evil sense for craft and subtlety; to the simple-To such as want wisdom, and are easily deceived by others, and therefore most need this blessing; to the young man -Who wants both experience and self-government; knowledge and discretion-That they may gain so much knowledge as will enable them to conduct themselves and their affairs with knowledge and discretion.

Verses 2-4. To know wisdom-Written to help men to know, thoroughly and practically, both human wisdom, to conduct their affairs properly in this life, and especially divine wisdom, showing them. Verses 5, 6. A wise man will hear-Is not selftheir duty to God and man, and making them wise | conceited, as fools are, but willing to learn from