476 now WE ]\rAY learn
wliicli sometimes fierce and imreasonaltle cnielties will wrest from very sedate and moderate spirits. But it was the desire of this holy psalmist, as, in like cases, it should be ours, that his heart might be always pre- served in such a frame, under the conduct of the >Spu-it of God, as not to be surprised into an expression of distempered passion in any of his words or sayings. The other he regards in his earnest supplica- tion to be delivered fi'om it, verse 4, " Incline not my lieart to any evil thing, to practise wicked works with men that work iniquity; and let me not eat of their dainties." There are two parts of his request unto the purpose intended. First, That, by the power of God's gi-ace influencing his mind and soul, his heart might not be inclined unto any communion or society with his wicked adversaries in their wicked- ness. Secondly, That he might be preserved from a liking of, or a longing after, those things which are the baits and allurements where- by men are apt to be drawn into societies and conspiracies with the workers of iniquity: "And let me not eat of their dainties." See Prov. i. 10-14. For he here describeth the condition of men prosper- ing for a season in a course of wickedness ; — they first jointly give up themselves unto the practice of iniquity, and then together solace themselves in those satisfactions of their lusts which their power and interest in the world do furnish them withal. These are the " dain- ties" of which an impotent longing and desire do betray the minds of unstable persons unto a compliance with wa3^s of sin and folly ; for I look on these " dainties" to comprise whatever "the lust of the eyes, the lust of the flesh," or " the j^ride of life," can afford. All these David prays to be delivered from any inclination unto, especially when they are made the allurements of a course of sin. In the enjoyment of these dainties, it is the common practice of wicked men to soothe up, approve of, and mutually encourage one another in the way and course wherein they are engaged. And this completes that goodly felicity which in this world so many aspire unto, and whereof alone they are capable. The whole of it is but a society in perishing sen- sual enjoyments, without control, and with nnitual applauses from one another.
This the psalmist had a special regard imto ; who, casting his eye towards another communion and society, which he longed after, verse 5, thnt, in the first place, presents itself unto him, which is most opposite unto those mutual applauses and rejoicings in one another which are the salt and cement of all evil societies, — namely, rebukes and reproofs for the least miscarriages that shall loe observed. Now, whereas the dainties, which some enjoy in a course of prosperous wickedness, are that alone which seems to have any thing in it amongst them that is desirable ; and, on the other side, rebukes and reproofs are those alone which seem to have any sharpness, or matter of uneasiness and dislike,
TO BEAR REPROOFS. 477
in the society of the godly ; David Lalanceth that which seemeth to be sharpest in the one society against that which seems to be sweetest in the other, and, without respect unto other advantages, prefers the one above the other. Hence some read the besfinning of the words, " Let the righteous rather smite me," with respect unto this compa- rison and balance.
"Let the righteous smite me, it shall he a kindness; and let him reprove me, it shall he an excellent oil, which shall not break my head : for yet my prayer also sltall he in their calamities." The view of our translation will evidence the words to be elliptical in the ori- ginal, by the various supplements which we make to fill up the sense of them, and render them coherent; and this hath put some difficulty on the interpretation of the text, and caused some variety of appre- hensions in sober and learned expositors.
It is not unto my present purpose to engage into a discussion of all the difficulties of the text, seeing I desigTi to found no other doctrine thereon, than what all will acknowledge to be contained in the words and their coherence. I shall only, therefore, briefly open them with respect unto our present purpose, and its concernment in them.
"•DC" P''"^^ ''•'^"rCv — P"'^^*j " tlie righteous," is any one opposed to the workers of iniquity, verse 4, — any righteous person whatever, — any one who is of the society and communion of the righteous ones: for all the world falls under this distribution, as it will one day appear. "Let him smite me:" the word ^7^ is seldom used in the Scripture but to signify " a severe stroke," which shakes the subject smitten, and causeth it to tremble. See Prov. xxiii. 35 ; 1 Sam. xiv. 16 ; Ps. Ixxiv. 6. And it is used for "the stroke of the hammer on the anvil," in fashioning of the iron, Isa. xli. 7. Wherefore the word "lori following may be taken adverbially, as a lenitive of that severity which this word importeth: " Let him smite me;" but " leniter, benigne, mise- ricorditer," — " gently, kindly, friendly, mercifully." And so some translations read the words, " Let the righteous smite me friendly," or kindly.