The Hartlib Papers

Title:Copy Letter In Hand ?, Dury To ?
Ref:1/10/1A-6B: 6A BLANK

  Worthy Friend,
You desired me, that I should Analyse the 105. Psalme, in hope, that by this meanes some Disputes, which are now on foot, concerning the 15th. verse thereof (Touche not myne anoynted, and doe my Prophets no harme) may bee cleared.
To give you Satisfaction herein, you must first knowe, what my Aime is in Analysing the Scripture, et how I proceede, to attaine unto that Aime. Secondly, how by a true Analysis of the Text Scripturall Doubtes should bee resolved.
The Aime, which I propose unto myselfe in Analysing Holy Scripture is, to discover the meaning of the Spirit, which speaketh therein, with all possible certaintye; taken from the Rationalitye of the Discourse, et the Analogie of Faith, wherein, besides the Literall Sense of every distinct Speech, the Materiall Coherence of the Sentences, doth manifest the Wisdome of the Speaker, et the Depth of his Sense.
  The Way of proceeding, which I use, to make this Discovery, doth consist in 2. things.
1. I labour to Emptie my Mind from all Thoughts, which either I myselfe, or any other hath at any time had, or Suggested to mee of the Sense of the Place, which is to bee Analysed.
2. When my Mind is thus freed from all forestalled Notions, I Shape a Course of Meditation, which doth lead my reason to reflect upon all the Words et Matters conteined in the Text, as they stand in their proper Places, et as theie are Connected each unto another, by Severall Particles, which make divers Sentences one.
  In this Meditation I take nothing upon trust, but all must result from a regular Methode et way of Contemplation, which is Demonstrative to the Vnderstanding of him, that doth vse it, because it inferres [catchword: every]

every Analyticall Proposition from an infallible Truth found in the Text, as a thing clearly foreknowen. For every thing, that is not begotten in the Minde a priori infallibili noto, et per immediatam Consequentiam, is not to bee allowed, as Valid or Solid in the way of Analysis; but whatsoever is thus begotten in the Mind, is Demonstrable, if it bee called in Doubt. Therefore, I intend to say nothing of this Psalme, which I shall not bee willing in a Rationall way to Demonstrate, that is, Demonstratively to Evince, if it bee called in doubt.
Now to apply such an Analysis to the clearing of Doubts, is no difficult matter; because if it doth leade the Vnderstanding in a Demonstrative way to the Apprehension of the true Sense of the Text, it will by the Evidence of that Sense take away Doubts, even as light doth Darkenes. Therefore the best way to have a Doubt cleered by this kind of Meditation, is, to conceale it to him, who is to meditate, least it might forestall his Mind, et not suffer it to proceed orderly in the Discoverye of the Trueth: or if hee needs must know it, then hee must, to resolve it, first set it wholly aside from his thoughts, till hee hath made his discovery according to the regular way; et then, when his discovery is ended, hee must compare the meaning, which is doubted of, with that, which hee hath discovered, and shew the agreement or disagreement of the one to the other: which I shall bee also willing to doe, whensoever you shall make the doubtfull Matter more distinctly knowen unto mee.
Having premised thus much concerning the Groundes of my way of Analysing, I will come to the Worke it selfe. Where first I will give you a Generall View of the whole Psalme in breife; and then come to the particular place, which is Disputable [catchword: In the]

In the Whole Consider first the Matter. You shall see, that it speakes of the great Favours et Wonderfull Workes, which God hath shewed unto the Israëlites.
  Then Consider the Scope or Purpose, for which these Favours et Workes of God are mentioned: And you shall finde by the beginning et ending of the Psalme, and the Coherence, which the Matter hath thereunto, that the End, for which Gods Works are mentioned, is, To Moove the Israëlites, to give Him Thankes, et to praise Him for the same.
  Lastly, Consider the Parts of the Whole; And you shall see, that it conteineth 2. Heades.
1. The first is an Exhortation to the Duety of Praising God.
2. The Second a Declaration of the Things, wherefore God is to bee Praised.
  The Exhortation doth mentione the Dutyes to bee performed, and the Persons, by whome theie are to bee performed.
  The Dutyes are Specified in the particular Actions, which are to bee done, et in the proper Objects of those Actions.
  The Actions may bee referred to 3. Heads.
1. The First are of Gratefull Acknowledgements.
2. The Second of Ioyfull Prayses.
3. The Third of Love.
And each of those have their owne Objects mentioned with them.
  The Gratefull Acknowledgements are to bee performed unto God, and unto Men.
  To God, by giving Him Thankes. {O give Thankes unto the Lord.} And by Calling upon Him. {Call upon His Name.} [catchword: To Men,]

 To Men, {Make knowen His Deeds among the People. v. 1.}
   The Acts of Ioyfull Prayse are to bee performed both by the Words of the Mouth, et by the Affections of the Heart.
The Words of the Mouth are, Songs, {Sing yee to Him, Sing Psalmes unto Him.}
Discourses, {Talke yee of all His Marvellous Workes.}
  And Glorying. {Glorye yee in the Name of His Holines. v.2.}
  The Affection of the Heart, is, Ioy. {Let the heart of them, that seeke the Lord, rejoyce, v. 3.}
    The Acts of Love are to bee performed by an Endeavour of Apprehending et Enjoying that which may bee found of Him; And by a Mindfull Apprehension of that, wherein Hee hath offered Himselfe to us.
  The Endeavour of Apprehending et Enjoying that, which may bee found, is to Seeke Him, His Strength, et His Face. {Seeke the Lord, and His Strength, Seeke His Face continually. v. 4.}
  The Mindfull Apprehension of that, which hath beene offered of Him to us, is, To remember His Wonderfull Workes, et His Iudgements. {Remember His marvellous Workes, that Hee hath done, His Wonders, et the Iudgements of His Mouth. v. 5.}
These are Actions to bee done.
  The Persons, by whome theie are to bee performed, are the Seede of Abraham, et the Sons of Iacob. {Yee Seed of Abraham, His Servant, yee Sons of Iacob, His Chosen ones. v. 6.}
This is the Exhortation to the Dutyes.
  The things, wherefore these Duetyes are to bee performed, are of 2. kindes. [catchword: The]

The First relates His Preeminence above His Creatures.
The Second, His Beneficence towards them.
 His Preeminence is both in His Personall Dignitye, and in the Extent of His Iudgements.
 His Personall Dignity is, that Hee is the Lord our God.}
The Extent of His Iudgements, is, that His Iudgements are in all the Earth. v. 7.}
 His Beneficence is expressed in 2. things.
1. that Hee Makes a Covenant with his People, whereof Hee is allwayes Mindfull; by which Hee bindes himselfe to doe good unto them.
2. that Hee performeth this Covenant to them, in dealing well with them, according to it.
Concerning the Making and Confirming of the Covenant, et the Persons, to whom it was made et confirmed, and the Mindfullnes thereof, See v. 8. 9. 10. And concerning the Substance of the Covenant, See v. 11.
According to this Covenant God Dealeth-well with His People, in their Forefathers, with whom the Covenant was made at first; and in their Posterity, in whose Respect it was to bee performed afterwards.
Gods Dealing-well with the Forefathers of His People, is commended in the 12. 13. 14. 15 verses.
His Dealing-well with their Posterity is in like manner commended by the Acts of Favour, done to them, for the performance of His Covenant.
  These Acts of Favour were done, To Preserve their lives, to Encrease et Strengthen them, to Bring them to the Possession of the Land of Canaan, promised to them in the Covenant made with their Forefathers. [catchword: The]

  The Preservation of their Life is described in the Danger, wherein they were, by reason of a Famine, which hee brought upon the Land, v. 16. and in the Meanes, which hee used to preserve them from Destruction by that Famine, which was to send Ioseph before them into Egypt, where hee was Tryed by Affliction v. 17. 18. et by the Word of God. v. 19. et then released from his bonds, v. 20. et exalted to High Dignity, v. 21. 22. to bring Israel after him into Egypt, v. 23.
 The Increasing et Strengthening of his People, is expressed in v. 23.[error for 24]
 The bringing of them into the Land of Canaan, is described in the Occasion et Manner of leading them out of Egypt, et through the Wildernes into the possession of the Land.
 The Occasion taken to lead them out of Egypt, is expressed in v. 25.
 The Manner of leading them out of it, is declared in the great Wonders, which Hee did by the hand of Moses et Aaron, against Egypt, in v. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36.
 In the Manner of their Departure, v. 37. and in the Effect, which it wrought upon the Egyptions, v. 38.
 The Manner of leading them through the Wildernes, is in v. 39. 40. 41.
 And into the Land, v. 42. 43. 44. 45.
  Thus I have done breifly with the Summarie Concept of the whole Psalme: Whereof every Proposition is Demonstrable, if it bee called in doubt. And now I will come to the particular Place, which is Disputable, as you say. But I will take noe notice of the Controversie for the present, till you desire mee, to make in Application of the Sense of the place unto it.
  The Verse, which is to bee distinctly Analysed, is the 15. verse. [catchword: This v.]

This Verse cannot bee Analysed without the Relation, which it hath with the former.
Now the next full Period of Matter, wherewith it is connected, beginneth at ver. 12th. Therefore, to make that Period cleere, I will set it downe in a Demonstrable way thus:
Verses.| Particles.| Single Speeches.
12.    |   - - -   | when they were but few in number.
       |   yea -   | - - - - very few.
       |   and -   | - - - - strangers in the Land.
13. - |   - -    | when they went from one Nation to
       |           |                             another.
       |   - - -   | from one Kingdome to another People
14. - |   - -    | Hee suffered no man to doe them
       |           |                            wrong.
       |   yea -   | Hee reprooved Kings for their sakes.
15.- -|   - -    | Touch not myne Anointed.
       |           | Doe my Prophets no harme.
In these Words Gods dealing with the Forefathers of the Israelites is expressed in 2. Considerable things.
The one relates Them; the other, God.
That, which relates them, doth shew forth their Condition.
That, which relates God, doth shew forth His Way of dealing for them.
The Condition of their Forefathers was at that tyme Weake, Inconsiderable, et Vnsetled.
Weake, as being few, yea very few in number.}
Inconsiderable, as being Strangers in the Land. v. 12.}
And Vnsetled, as Pilgrimes, going from one Nation to another, et from one Kingdome to another People. v. 13.}
Gods Dealing for them, whilest they were in this State, is expressed in that which Hee did, et in that, which Hee said for them, to pre- [catchword: -serve]

preserve them from Wrong et Harme.
That which hee did, was, that Hee suffered no man to doe them Wrong.
That which hee said, was, that Hee spoke unto Kings for their sake by way of Reproofe, et by way of Prohibition.
By way of Reproofe, {yea Hee reprooved Kings for their sake. v. 14}
By way of Prohibition, Hee said: {Touch not myne Anointed, Doe my Prophets no Harme. v. 15.}
  Here wee have 3. things expressed.
1. The things prohibited.
2. The Persons, concerning whome, and
3. The Persons, to whome the Prohibition is made.
The things prohibited are these: Touch not. Doe no harme.
The Persons, concerning whome this prohibition is made, are Myne Anointed, et My Prophets.}
Where both their Dignities, et the Propertie thereof is observable.
Their Dignities are in their Styles of Anoynted et Prophets.
The Propertie of this Dignity is, that they were such in respect of God, who doth owne them, calling them His: {Myne Anointed, et My Prophets.}
The Persons, to whome this prohibition is directed, are to bee understood in the Coherence of these Words with the immediately foregoing, to bee Kings. {Hee reprooved Kings for their sakes.} These Kings then Hee reprooved for the Wrong, they did to His Anoynted et His Prophets, and prohibited them from doing any further Harme unto them, when their Condition was Weake et Contemptible.
Here then it is evident, that Kings are reprooved for the sake of Gods Anoynted et Prophets, and prohibited to meddle with them for their harme. [catchword: Now]

 Now, who theie are, that are called, Gods Anoynted, et His Prophets, will bee evident by the thread of the discourse. For it is cleere, that Hee reprooved Kings for the sakes of those, whome Hee suffered no man to wronge; And those God suffered no man to wronge, who in the foregoing verses were said to bee in a weake, contemptible et vnsetled condition, as Few in number, Strangers et Pilgrim's in the Land. And these are none other, but those, with whome Hee had Made, Sworne, et Confirmed his Covenant; namely Abraham, Isaac, Iacob et Israel. So that the Sense is:
 That at that time, that Abraham, Isaac, Iacob et Israel were Weake, Strangers et Pilgrimes in the Land of Canaan, et by reason of this their Estate, were exposed to the wrong et harme of which the Inhabitants might offer them, Hee not only protected them from the Violence of the Common Sort, suffering none of them to doe them wrong, but reprooved even Kings for their sakes, et forbade them to doe them harme in respect that Hee had appropriated them unto Himselfe, et made them His Anoynted et His Prophets.
 And thus I have done with the Analysis, which you desired. I will leave every one to make the particular Application, according to the depth et extent of his Capacity.
Yet to give you cause of further Meditation, I will adde these Observations.
1. That all such as are in the Covenant of God, His faithfull Servants, are under His speciall Care, Providence et Protection, most safe from dangers; although in respect of the World theie bee but meane, et exposed unto dangers.
2. That the Children of God, in respect of this World, et of the Worldlings therein, are as Abraham, Isaac et Iacob were in respect of Canaan et of the Canaanites, few et strangers, et pilgrims, seeking a permanent City elsewhere. [catchword: 3. That]

3. That the Confederates of God in respect of God are in High-esteeme; et honoured with the Dignity of being His Anoynted, et His Prophets.
They are His Anoynted by the Spirit of Regeneration, which is the earnest of their Redemption, and a Seale, which is upon them to set them apart from other men, that they may bee Kings et Priests unto God eternally.
And they are His Prophets, in regard of the trueth of God revealed unto them, whereof they beare Witnes in the World, holding forth to others the Word of Life.
4. That Kings of the earth have not power to doe with Gods Anoynted ones, et His Prophets, what they will; but that God doth binde their hands from doing them wrong.
5. If Kings bee thus restrained, far more are meaner people bound up, et prohibited from doing the Anoynted of God harme.
6. If the Ordinary Anoynted ones may not bee touched, no not by Kings; far lesse may the Extraordinary Anoynted ones, namely Gods Vicegerents on Earth bee touched by Subjects.
7. If the Ordinary Anoynting doth engage Gods Providence to protect with so great care the Common sort, of His Elect; far more will the Extraordinary Anointing oblige Him to protect His owne Vicegerents, whom Hee doth name Gods. If therefore Kings have bin reprooved for doing wrong to one of those, it must bee concluded, that if subjects doe wrong to any of those, that God will deale otherwise with them, then by way of Simple reproofe.

[another hand:]
a Copie of a Letter from Mr Duie
   analyseing the 105th. Psalme/