thee for ever. * © þ- Or, more Beautiful, (i. 'e- } Lovely andamiable- Heſpeaks not kere ſo much of his ourward Beauty, which, thoughit be an Orua- ment both'to a Eridegroom and toa King, yet is not very conſiderable in either, noris much admired, or applauded by Wiſe men, as of the inwardand glorious Endowments of his Mind or Soul, ſuch as Wiſ- dom, and Righteouſneſs and Meckneſs, G's. as the particulars of this Beauty are declared, verſe 4. 79. 7 Than all other men. Which is moſt true of Chriſt ; but not of S«/omem z whom many have excel- led, if not in Wiſdom, yet in Holineſs and Righteouſneſs, which 15 the chicf part of this Beauty, and moſt celebrated in this Pſalm. mt God hath plentifully poured into thy mind and tongue, the gift of ſpeaking with admirable Grace, (7. e.) moſt Wiſely and Eloquently, and therefore moſt Acceptablie. ſo as tofind Grace with, and work Grace in thy Hearers. This was is the ſame ſorttrue of Solomon but far more Eminently and EffeRually in Chriſt : of which ſee Iſa: 50 4. Luke; 4+ 22. Jobn 7. 45. The former Clauſe noted bisinward per- fe&tions 3 and this fignifies his Ability and Readineſs to Communicat them to others. n Which notes not the meritorious cauſe, for that Beauty and Gracenow mentioned, are declared to be the free gifts of God,and were the EffeRts, and not theCauſes,of Gods bleſſing him, but rather the final Cauſe, or the end for which God endowed him with thoſe excetlent Qualifications; and fo the Senſe of the place is, Becauſe God hath ſo eminently zdorned and qualified th-e for Rule, therefore he hath truſted and blefled thee with an everlaſting Kingdom- Or. becauſe, as this Particle is uſed, Gen, 38: 25. Pſal: 42. 6: and elſe- where. And ſo God's bleſſing him with ſush ſolid and everlaſting Bleffings, is noted as the Cauſe of this fingular Beauty and Grace here expreſſed. : ; 3 Gird thy ſword upon thy thigh o, O mf mighty, with thy glory and thy majeſty p. | : s Either, 1. As an Enſign of Royal Majeſty, But that1s uſvally and much better expreſſed in Scripture, by putting a Crown wpon bis hea!, Or rather, 2. Asan Inſtrument for War and Battel, to ſmite his Enemies, as it is declared, verſe 4. 5. And the Sword 15 here put Synecdachically far all his Arms, as it 15 in many other places, as ap* ars from werſe 5. where we read alſo of his Arrows, And this Sword ofthe Meffias is nothing elſe but the Word of God coming out _ of his mouth 3 which is fitly compared to a Sword, as may appear - from )ſaiah 49 2. Epþ ſians 6. 17. Hebrews q« 12. Revelations 1_. \ 36. which is elſewhere called the Rod of bis Mouth, Iſa* 11. 4. and the Rod of his Power. Pſal. xio. 2. p Oc, which 1s thy Gtory and thy Majeſty ; Or. magnificence or Beauty : For theſe Words are joyned with the Sword, by way ofappoſition. Which Sword or Word 1s the great Inftrument ef maintaining and propagating thy Honour, and Glory, and Kingdom. : ; 4. And inthy majefty 9 + ride proſperouſly 7, be- cauſe of truth and meekneſs, and righteouſneſs s ; and
thy right hand ſhall teach thee terrible things r.
q Being thus gloriouſly, or magnificeatly Girt and £&rmed, r March on ſpeedily ( which is fiznified by &zaing ) and fucceſstully 'avainſt thine Enemies, (7. e. ) Thou ſhalt do fo, as iris in the laſt Clauſe hall teach th:e» S5Imperatives are oft put for Fu- tures, evd Predictions arc exprefied in the form of Commands or Exhortations. s Or, becauſe of thy Truth, 8c. (#. e. Becauſe thou art worthy of this Dominion and Succeſs; for thou neither didſt obtain nor wilt manage thy Kingdom, by Deceit or Violence and unrighteouſneſs, as the Princes of the Earth frequently do, but with Truth and Faithfulneſs, with meekneſs and gentleneſs towards thy People, and to all that ſhal ſubmit to thee; with im- partial Juſtice aud Equity, whereby thy Throne will be eſtabliſhed, Proverbs 16. 12. and 20, 28. Or, as it is inthe Hebrew, Word for Wo: d. upon the Ward of Truth, 8c. which may ſeem beſt to ſuit with the foregoing Words, which according to the Hebrew are, Proſ= per thou, Ride thou, and then immediately follows 3 upon the Word of Truth, 8&c, To wit, the Goſpel ; wich 1s oft called Truth, as Jehn 38. 2, Coletians 1. 5.6). and The Werd of Truth, Eph:ſians I. 13. and may no leſs truly be called the Word of Meekneſs, becauſe It is not delivered with Terror, as the Law was at Sinai. but meek ly and Gweetly by Chriſt, and by his Miniſters, Matthew 21. 5. 2 Tim. 2, 25, and the word of Righteouſneſs, becauſe it brings in everlaſting Righteouſneſs, Daniel 9. 24. and ſtrongly oblidgeth aod exciteth all men, to the praQtice of Righteouſneſs and Holineſs, And fo the Goſpel is Compared, to an Horſe or Chariot, upon which Chriſt is faid toride, when the Goſpel is Preached, and carried about from Place to place, Revelation 19. It. And this may be here added, to ſhew the great difference between the Kingdoms of the World, that are managed with outward Pomp and Glory, and the Kingdom of Chriſt, which is a pritual Kingdom and like a Spouſe, verſe 13. all Gloriovs withih, as Conſiſting in ſpiritval Virtues and Graces, Truth, Meekneſs end Righteouſneſs. # (1. e,_) Thou ſhalt do great and glo- rious Exploits, which ſhal be Grieyous and Terrible to thine Enemies, as the next Verſc explains it, and this not by great Forces, and the Aſſiſtance of others, but by thine own ſingle power. Compare Jſaiab 63. 3- Which doth by no means agree to Solomen, who was a man of Peace, and not ingaged in any martial Actions againſt
his Knemics 3 and, if he had done any thing Conſiderable in that |
king, he. could not do it by his own Right hand, but by the help of his Seuldiers. But this doth excell-ntly agree to the Meſſras, and to him onelys Obj. The things which were done by the Meffias t his firft Coming, were rather Comfortable than Terrible. A4nſw. y were indeed comfortable to all good Men, but withal they were Terrible to the ungodly, and particularly ts the Body of the Jewiſh Nation, to whom Chrift was a Stone of flumbling, and Rock of offence, and an occaſion of their utter Deſtrution. And upon thatand other Accounts, not onely Chrift's ſecond, but even his firſt Coming, is repreſented as dreadful, as Jee/a, 30 Mal, 3, 2. _ andelſewhere. For the Phraſe, thy Right hand ſhall teach thee, it is not to be taken Properly, for ſo he taught his Hand, and not his
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