the ropes or manage the oares c. The self-seeker the private-spirited man may he be but warme in his own feathers regards not the danger of the house he is totus inse like the snail still within doors and at home like the Squirrel he ever digs his hole towards the Sun-rising his care is to keep on the warme side of the hedge to sleep in a whole skin to save one whatever become of the many From doing thus Mordecai deterreth Esther by an heap of holy arguments discovering an heroical faith and a well-knit resolution At this time There is indeed a time to keep silence and a time to speak Eccl. 3.7 But if ever a man will speak let him do it when the enemies are ready to devoure the Church as Croesus his dumb son burst out into Kill not King Croesus For Zions sake I will not hold my peace and for Jerusalems sake I will not rest c. Esay 62.1 If I forget thee O Jerusalem let my right hand forget her cunning If I do not remember thee let my tongue cleave to the roof of my mouth c. Psal 137.5 6. That noble Terentius General to Valens the Emperour being bidden to ask what he would asked nothing but that the Church might be freed from Arians And when the Emperour Niceph. upon a defeat by the Gothes upbraided him with cowardise and sloth as the causes of the overthrow He boldly replied Your selfe have lost the day by your warring against God and persecuting his people Then shall their enlargement Heb. Respiration a day of refreshing should come from the Presence of the Lord. Confer Job 9.18 At present they could hardly breath for bitternesse of spirit And deliverance arise Heb. stand up as on its basis or bottome so as none shall be able to withstand This Mordecai speaketh not by a spirit of Prophecy but by the force of his faith grounded upon the Promises of Gods defending his Church hearing the cries of his afflicted arising to their relief and succour c. Mira profectò at omnibus linguis saeculis â—â—cisque commendabilis fides saith one A notable faith indeed and worthy of highest commendation Thorough the Perspective of the Promises those pabulum fidei food of faith a believer may see deliverance at a great distance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see it and salute it as those did Heb. 11.13 What though Sense saith It will not be Reason It cannot be yet Faith gets above and sayes It shall be I descryland Italiam Italiam laeto clamore salutar Virg. But thou and thy fathers house shall be destroyed Here he thundereth and threatneth her if to save her self she shall desert the Church Mordecai's message like Davids ditty Psal 101.1 is composed of discords Soure and sweet make the best-sauce Promises and menaces mixed will soonest work God told Abraham that for the love he bare him Gen. 123. he would blesse those that blessed him and curse such as cursed him Their sin should finde them out and they should rue it in their posterity As one fire so one feare should drive out another And who knoweth whether thou art come to the Kingdom There is often a wheel within a wheel Ezek. 1. God may have an end and an aime in businesses that we wot not of nor can see into till event hath explained it Let us lay forth our selves for him and labour to be publike-spirited such as fully satisfied him No man labour can be in vaine in the Lord. to see which way we may most glorifie God and gratifie our brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil 1.20 Verse 16. Thus Esther bade them returne Mordecai this answer A sweet answer and such as fully satisfied him No mans labour can be in 〈◊〉 in the Lord. Good therefore and worthy of all acceptation is the wise mans counsel In the morning sow thy seed 〈…〉 the 〈…〉 thy 〈◊〉 for thou knowest not whether shall prosper either this 〈◊〉 that or whither they â—ath shall be alike good Eccles 11.6 Mordecai had filled his mouth with Argument and now God filled his heart with comfort Esther yields and resolves to obey him whatever come of it only she will go the wisest way to work first seeking God and then casting herself upon the King Ora labora God hath all hearts in his hand and will grant good successe to his suppliants Verse 16. Go gather together all the Jewes Great is the power of joynt prayer it stirres heaven and works wonders Oh when a Church-full of good people shall set sides and shoulders to work when they shall rouse up themselves and wrastle with God when their pillars of incense shall come up into his Presence Rev. 14.1 and their voices be heard as the voice of many waters and as the voice of a great thunder Rev. 14. What may not such thundring legions have at Gods hands Have it they will have it Coelum tundimus preces fundimus misericordiam extorquemus said those primitive Prayer-makers Rev. 9.13 the prayers of the Saints from the foure corners of the earth sound and do great things in the world they make it ring It was the speech of a learned man if there be but one sigh come from a gracious heart how much more then a volley of sighs from many good hearts together it filleth the eares of God so that God heareth nothing else And fast ye for me Who am now upon my life and for ought I know am shortly to appear before the Lord who requireth to be sanctified in all them that draw near unto him and wherein I may not look to have leave to erre twice Non licet in bâ—llo bis â—rrâ—re D. â—â—all Point therefore your prayers for me with holy fasting that they may pierce heaven and prevail Abstinence meriteth not saith a grave Divine for Religion consisteth not in the belly either full or empty What are meats or drinks to the Kingdome of God which is like himself spiritual but it prepareth best for good duties Full bellies are fitter for rest Not the body so much as the soule is more active with emptinesse Hence solemn prayer taketh ever fasting to attend it and so much the rather speedeth in heaven when it is so accompanied It is good so to diet the body that the soule may be fattened And neither eat nor drink three dayes c. That is saith Drusius two whole nights one whole day and part of two other dayes See the like expression Mat. 12 40. Others lay that in those hot countreyes they might fast three dayes as well as we two in these cold climates Tully in one of his Epistles telleth us Epist 10â— that he fasted two dayes together without so much as tasting a little water For the Romanes also and Grecians had their Fasts private and publike whether it were by a secret instinct of Nature or by an imitation of the Hebrewes Faciunt vespae favos The
whatsoever he pleaseth yet with him is strength and equity so Vatabius rendreth the word Tusbijah here used or the being substance and permanency of all creatures so Munster which subsist meerly by his manutention or the rule and certain law of wisedome and judgment by which wisedome acteth saith Mercer So then the Lord though he make his will a law yet he cannot do otherwise then well because nothing but wisedome and equity is in it The deceived and the deceiver are his This Job produceth as a proof of Gods insuperable strength and unsearchable wisedome that he hath an over-ruling hand in the artifices and slights of men even the cunning craftinesse as the Apostle speaketh Eph. 4.14 Whereby they lie in wait to deceive These he not only and barely permitteth in his just judgment upon the deceived whether through ignorance or idleness but disposeth also ordereth both the deceiver and the deceived whether in spiritual things or civil to his own righteous ends and holy purposes See Ezek. 14.9 1 Kin. 22.19 20 2 Thes 2.11 Isa 19.14 and then conclude with Job that wisedom and strength are his who can thus draw light out of darknesse and powerfully order the disorders of the world to his own glory and the good of his people For there must be heresies that they which are approved may be made manifest 1 Cor. 11.9 Mean-while here is the comfort of every good soul that none can take them out of the Father hands Job 10.29 and it is impossible that the elect should be totally and finally deceived because both the deceived and the deceiver are Gods by him and from him and for him are deceivers and deceived so Broughton translateth this text By him for he suffereth and ordereth them From him for he sendeth them And For him for they promote his glory and serve his ends He many times suffereth the tree of the Church to be shaken that rotten fruit may drop off There are the set this sense upon the words they are both in Gods hands the deceiver to have revenge taken upon him and the deceived who revengeth not himself to have his cause righted as 1 Thes 4.6 an argument both of Gods wisedome to find out the deceiver how subtle soever and likewise of his power in punishing them how potent soever Verse 17. He leadeth counsellors away spoiled Viz. Of wit wealth and honour This should be a warning to such not to take ill causes in hand not to call evil good and good evil not to justifie the wicked for a reward and to take away the righteousnesse of the righteous from him not to bolster out a bad cause and to outface a good lest if they improve their wits and parts to so evil an end God make them as despicable as before they were honourable They may see what the Lord did to Abitophel that Oracle of his time to Pharaohs counsellors Isa 19.11 12. to Pharaoh himself Ex. 1.10 with Pr. 28.15 And he maketh the Judges fools Broughton rendreth the verse thus He brings Counsellors to badnesse and Judges to stark madnesse He infatuateth them not by infusing folly into them any more then the Sun when he shineth not in our Horizon causeth darknesse in the air which of it self and of its own nature is dark But when God with-holdeth that light of wisedome which he had imparted to a man his in-bred darknesse must needs shew it self More then this it sometimes cometh to passe that when God delivereth a man up for his sins to a reprobate sense to an injudicious mind he is thenceforth deprived sometimes of natural wisedome and common sense that the divine revenge may be the more apparent Verse 18. He looseth the bonds of Kings He degradeth them taking away all command and authority from them which is the bond that bindeth the people to obedience and subjection Job 30.11 Isai 45.1 5. as our Henry the third Daniel who was called Regni dilapidator ill beloved of his people and far a less King saith the Chronicler by striving to be more then he was the just reward of violations And gardeth their loins with a girdle With a rope say the Vulgar he brings them from the throne to the prison he layeth affliction upon their loynes Val. Max Christ pag. 267. as Psalm 66.11 An instance hereof beside the late King and Corradinus King of Germany likewise beheaded at Naples we had here in Richard the second brought forth in a royal robe to be deposed and then hunger-starved in prison as also in Henry the sixth who having been the most potent Monarch for dominions that ever England had was afterwards when deposed not the Master of a mole-hill nor owner of his own liberty but baffled and beaten by every base fellow Some Interpreters make the sense of this to be thus God sometimes looseth the bonds into which Princes are brought and advanceth them again to kingly dignity the ensign whereof was of old a precious girdle So it befell Manasseh Nebuchadnezzar Jehoiakins restored and honoured againe as a king by Evilmerodach 2 Kings 25.28 Historians write that Nebuchadnezzar was so offended with his son and successor Evilmerodach as he cast him into prison and that in prison he and Jehoiakim became acquainted together whence his advancement afterwards Verse 19. He leadeth away Princes spoiled Or Priests Ducit sacerdotes inglerias so the Vulgar translateth He leadeth away the Priests without glory dishonoured Priests were generally much esteemed and priviledged in all ages Alexander the great gave greatest respect to Jaddus the Jewish High-Priest When the Gauls had burnt Rome and were besieging the Capitol Caius Fabius Dorso attired as a Priest with his sacrifice and other necessaries in his hand marched through the midst of the enemies astonished at his resolution offered his sacrifice on the hill Quirinalis and returned in safety The Bardi a kind of Priests were here in Albion of such esteem among the greatest commanders that if two armies were even at push of pike and a Bard had step'd in betwixt them they would have held their hands hearkned to his advice and not have offered to strike till he were out of danger Magna fuit quondam capitis reverentia sacri Howbeit such also have been carried captive and slaine by the enemy as was Seraiah the high-priest by Nebuchadnezzar and before him the two sons of Eli whose white Ephod covered foul sins slain by the Philistims The Lord hath despised in the indignation of his anger both the King and the Priest Lam. 2.6 Both the Prophet and the Priest go about into a land that they know not Jer. 14.18 The word Cohen is used indifferently to signifie a Priest or Prince an Ecclesiastical or secular Governor Broughton rendreth it here Dukes others Presidents or praefects of Provinces Honour is no shelter against the wrath of God And overthroweth the mighty Such as might seem unmoveable as a rock or tree firmly rooted these God shaketh and shattereth to
before the battle be fought And can this be of any one but the Lord. Our Saviour alludeth to this Text Mat 24.28 Where the carcasse is there will the Eagles be also See my Note on that place CHAP. XL. Verse 1. Moreover the Lord answered Job and said HIC verisimile est aliquantispèr Deum tacuisse saith Mercer Here it is likely that God held his peace a while and seeing that Job replyed not he added the following words the more fully to convince and affect him There is somewhat to do to reduce a sinner from the error of his way yea though he be in part regenerate the flesh will play its part against the Spirit This must be considered and all gentleness used to those that offend of infirmity aster Gods example here Verse 2. Shall he that contendeth with the Almighty instruct him Or An disputare cum Omnipotente est eruditio Is it wisdom to contend with the Almighty No but the greatest folly and sottishnesse Job might think otherwise so long as he compared himself with others but being once set by God in his superexcellencies considered he shall see his owne nothingnesse and sit down in silence and patience though severely tryed and sharply afflicted He that reproveth God let him answer it Answer it if he can or else yeeld the cause Praestat herbam dare quà m turpitèr pugnare But if Job have yet further a mind to question and quarrel God in any his wayes and works let it be heard what answer he can returne to what hath been already spoken Verse 3. Then Job answered the Lord and said 'T was time for him if ever to stoop to the Most High so far condescending to his meannesse and to answer his expectation by acknowledging a fault and promising amendment Lo this is the guise of a godly person He may be out but he will not usually be obstinate An humble man will never be an Heretick convince him once and he will yeeld Not so the obstinate and uncounsellable person he runs away with conviction as the unruly horse doth with the bit between his teeth and his wit will better serve him to devise a thousand shifts to elude the truth than his pride will suffer him once to yield to it and acknowledge his errour Verse 4. Behold I am vile Light and little worth and therefore deserve to beslighted and laid by as a broken vessel The humble man vilifies yea nullifies himself before God as Abraham Gen. 18.27 as Agur Prov. 30.2 as Paul Ephes 3.8 as that Martyr who cryed out Gehenna sum Domine Lord thou art heaven but I am hell c. Tantillitas nostra saith Ignatius of himself and his colleagues Behold 1 am an abject saith Job here contemptible and inconsiderable This was well but not all an excellent confession but not full enough his meannesse he acknowledgeth and that he was no fit match for God but not his sinfulnesse with desire of pardon and deprecation of punishment God therefore gives him not over so but sets upon him a second time vers 6. and brings him to it chap. 42.1 There must be some proportion betwixt a mans sin and his repentance Ezra 9. and this God will bring all his Jobs to ere he leave them What shall I answer thee I am silenced and set down I see there is no reasoning against thee I acknowledge thy greatnesse so plainly and plentifully demonstrated in the fore-going discourse and am well pleased that thou shouldest be justified when thou speakest and over-come when thou judgest Psal 51.4 Rom. 3.4 I will lay my hand upon my mouth I that have spoken more freely and boldly then I ought Et ore patulo multa sine judicio effutivi and have opened my mouth more wide then was meet will henceforth be better advised and keep my mouth with a bridle or muzzle as Psal 39.1 See the Note on chap. 21. vers 5. Verse 5. Once have I spoken but I will not answer 'T is enough of that Once The Saints running out and meeting with a bargain of sin come back by weeping-crosse and cry What have I to do any more with wickednesse Hos 14.8 Judah knew his daughter Tamar no more Gen. 38.26 If I have done iniquity I will do no more chap. 34.31 32. That was Elihu's counsel and now it is Jobs practise Tea Twice That is Often so eager was I set upon a dispute This was an Aggravation of Jobs sin the committing of it again and again Numbers added to numbers are first ten times more then an hundred then a thousand c. This hath been thy manner from thy youth Jeremiah 22.21 that was an ill businesse But I will proceed no further sc In this controversie I will not come into the lists to contend with thee I see there is no safety in such a contest In many things we offend all saith St. James and he is a perfect man who sinneth not with his tongue But as he who hath drunk poyson maketh haste to cast it up again ere it get go the vitals so should we deal by our daily misdoings It is not falling into the water that drowns a man but lying long under it Bewaile thy sin and hasten to get out of it Verse 6. Then answered the Lord unto Job out of a Whirl-Wind As before chap. 38.1 notwithstanding Jobs submission See the reason on vers 4. God took his out-bursts against him so very ill that he is not easily pacified but the better to abase Job and quite to break the neck of his pride he answereth him again angerly not by a soft and still voice as he dealt by Eliah but out of the whirl-wind though with some abatement of terrour as Rainban conceiveth from the leaving out here the notificative Article set before Segnarab the whirl-wind in the 38 chapter Peter was not over-forward to comfort those that were prickt at heart with sense of sin and fear of wrath but presseth them yet further to repent Act. 2.38 Men are apt to slight and slubber over the work doing it to the halves and must therefore be held hard to it lest it should not be done to purpose Verse 7. Gird up thy loynes now like a man Resume new strength and prepare your self for a second encounter for I have not yet done with you If therefore you think your self able to stand in contention with me shew your valour See the Note on chap. 38.3 Verse 8. Wilt thou also disannul my judgement Dost thou think to ruin my justice to establish thine own innocency and wilt thou needs be a superiour judge over me Wilt thou not revoke thy former expostulations and complaints against me and with open mouth give me my due glory Here God sheweth his dissatisfaction with Jobs former confession Wilt thou condemne me that thou maiest be righteous Job had bolted out some words that either tended to this purpose or seemed so to do to the just grief offence of his
eye hath seen it as Aben-Ezra observeth So doth Keep not silence To that they opened their mouth wide against me Ibid. Vers 23. Stir up thy self and awake This is the same in effect with the beginning of the Psalm to shew his ardour and intention of affection Vers 24. According to thy righteousness i.e. for the honour of thy Justice wherein else thou art likely to suffer And let them not rejoyce over me For I quarter Armes as I may so say with thee Lord and my disgrace will reflect upon thee Vers 25. Ah so would we haveâ—t Heb. Ah ah our soul that is our desire we are voti compotes We have swallowed him up As Swine do swill or ravenous beasts their prey Vers 26. Let them be ashamed c. They shall so and this prayer against the Churches enemies shall still speak effectually Vers 27. Let them shout for joy c. He concludeth with hearty prayer for the Church as he doth in divers other Psalms That favour my righteous cause Though perhaps they dare do no more than inwardly favour it and by their prayers to God promote it Let them say continually c. Let them have continual cause to praise God for this sweet property that he delighteth in his peoples prosperity and afflicteth them not from his heart nor grieveth the Children of men but for their greatest good Lam. 3.35 Vers 28. And my tongue c. I do solemnly promise that thy praises shall never dye on my hand c. PSAL. XXXVI A Psalm of David the Servant of the Lord See Psal 18. title Then hee had well-nigh finished his Ruledom here he is about to begin it and therefore assumeth this title Serum est nomen officii Servant is a name of Office or Duty Tertullian faith of Augustus we may better of David Gratius ei fuit nomen pietatis quam potestatis he took more pleasure in names of duty than of dignity so those heavenly Courtiers rejoyce rather to be stiled Angels that is Messengers and Ministring Spirits than Thrones Principalities Powers c. Vers 1. Hieron Vulgata The transgression of the wicked saith within my heart Some say t is libbi for libbo Jod for Van and render it within or in the midst of his own heart and so make it the same in sense with Psal 14.1 but these make too bold with the text David that zealous Servant of God was fully perswaded of and deeply affected with the profligate wickedness of some graceless persons such as were Saul and his bloud-sucking Sycophants that they were stark Atheists and had not the least spark of common goodness left in them that they had neither the fear of God nor shame of the World to reign them in from any outrage This is mine opinion of them saith David I am strongly so conceited and I will give you my grounds I speak as to wise men judge yee what I say Vers 2. For he flattereth himself in his own eyes This is the first proof of the foregoing charge and the fountain of all the following exorbitancies See the like 2 Tim. 3.2 there self-love brings all out of order here self-flattery Sibi palpum obtrudit he stroketh himself on the head and saith I shall have peace though I walk in the stubbornness of mine heart to adde drunkenness to thirst and rebellion to sin Deut. 29.19 Thus he sootheth and smootheth up himself neither shall any one perswade him but that his penny is as good silver as the best of them all Thus he calleth evil good and good evil and proudly bolstering of himself in his sinful practices he maketh a bridge of his own shadow and so falleth into the ditch of destruction Vntil his iniquity be found to be hateful Till God by his Judgements uncase him and men out of utter hatred of his execrable practices tell him his own to his teeth Thus Stephen Gardiner being charged of cruelty by Mr. Bradford answered in open Court I for my part have been challenged for being too gentle often times which thing Bonner confirmed and so did almost all the audience that he had ever been too mild and moderate But Doctor Taylour told him another tale Act. Mon. 1461. Ibid. 1380. when he said to him How dare you for shame look me or any Christian man in the face seeing you have forsaken the truth denied our Saviour Christ done contrary to your Oath c. So Bonner They report me said he to the Lord Mayor to seek bloud and call me Bloudy Bonner whereas God knows I never sought any mans bloud in all my life To whom Mr. Smith the Martyr answered Why my Lord Ibid. 1537. do you put on this fair visor before my Lord Mayor to make him beleeve that you seek not my bloud to cloak your Murthers through my stoutness as you call it Have you not had my brother Tomkins before you whose hand when you had burnt most cruelly you burnt his whole body and not only of him but of a great many of Christs Members c So upon the Martyrdom of Master Philpot a certain unknown good woman in a Letter to Bonner wrote thus Indeed you are called the common Cut-throat and general slaughterssave to all the Bishops of England and therefore it is wisdom for me and all other simple sheep of the Lord to keep us out of your butcherly stall as long as we can especially since you have such store already that you are not able to drink all their bloud lest you should break your belly and therefore you let them lye still and dye for hunger Ibid. 1672. c. And soon after you have broken a Pot indeed Mr. Philpot but the precious Word contained therein is so notably therewithall shed abroad that the sweet savour thereof hath wonderfully well refreshed all the true Household or Congregation of Christ that they cannot abide any more the stinking savour of your filthy ware that came from the dunghil of Rome though your Lordships Judasses set them to sale every where to fill up your Baggs c. Thus these bloud-suckers stunk above ground and it is probable that the Saints shall look upon such in the next World throughout all eternity with execrable and everlasting detestation Vers 3. The words of his mouth are iniquity and deceit That is saith Calvin he hath something to say to excuse and justifie himself to the hardening of his heart and hastening of his destruction as there is no Wool so coarse but will take some colour But God will one day wash off his varnish with rivers of Brimstone hee can skill of none other Language but that of Hell the words of his mouth are desiderium dolus there is no truth and as little trust to be put in any thing that he speaketh And why there is no fear of God before his eyes See a like Text Rom. 3.13 14 15. He hath left off to be wise and to do good That
to provoke him to wrath A heavy curse indeed Vers 16. Because that he remembred not to show mercy Here the Prophet beginneth to shew why he useth such doleful imprecations against his enemies viz. not out of a spirit of revenge or a false zeal but as truly seeking Gods glory and his Churches safety which could not other wise be procured unless these merciless men were devoted to destruction He remembred not that is de industria oblitus est omisit he forgot and neglected it for the nonce Vers 17. At he loved cursing c. The back-slider in heart shall he filled with his own Wayes Prov. 14.14 Cursing men are cursed men as were easie to instance in sundry as Hacket hanged in Q. Elizabeths Reign and Sir Jervase Ellowaies Lieutenant of the Tower in K. James his dayes according to their own wishes See Mr. Clarks Mirror p. 210 c. The Jews are still great cursers of Christians they shut up their daily prayers with Maledic Domine Nazaraek and how it cometh home to them who knoweth not even wrath to the utmost I Thess 2.16 Vers 18. As he cloathed himself with cursing as with his garment Ut vestis commensâ—rata corpori as the inner garment that sticks closest to the body and is not done off but with much ado as he hath wrapped and trussed up himself in cursing So let in come into his bowels like water Let him have his belly full of it and his bones full too And like ey Which easily soaketh through See Nam 5.22 Vers 19. Let it be unto him as a garment Not as an inner but outer garment also Actio merces that men may see and say This it an accursed person the visible vengeance of God pursueth him Vers 20. Let this be the reward Opus vel Oper a precium The same Hebrew word signifieth Work and Wages Job 7.2 Isa 49.4 persecutors shall be sure of their payment Vers 21. But do thou for me Fas mecum sis mibi à latere stick to me act on my behalf and for my behoof Vers 22. For I am poor and needy As a Lazar sheweth his ulcers to move pity so doth David his indigency and aylements And my heart is wounden I have mine inward troubles also or I am cordicisus vulneratus almost dead animam age Vers 23. I am gone like the shadow Abii perii evenui I vanish as the long shadows do so soon as the Sun setteth As the Locust Leapeth from hedge to hedge so do I from place to place being tossed from post to pillar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Cor. 4. Vers 24. My knees are weak through fasting Either for lack of meat or stomach to it genua laâ—am my knees buckle under me the strong men bow themselves Eccles 12.3 My flesh faileth of fatness I am lean and low brought Christ might well cry out My â—â—aâ—â—ess my leanness so busie he was for his Father and so worn out that they judged him well nigh fifty when he was not much above thirty Job 8.57 Vers 25. I become also a reproach In respect of my leanness They shaked their beads This is threatned as a curse Deut. 28. but may befall the best as it did our Saviour Psal 22. Mat. 27. Vers 26. Help me O Lord Prayer like those arrows of deliverance must be multiplied as out trouble is lengthned and lyeth on Vers 27. That they may know That I am delivered meerly by thy presence and power It is the ingenuity of the Saints in all their desired or expected mercies to study Gods ends more than their own Vers 28. Let them curse but bless thou Yea the rather as a Sam. 16.12 and I wot well that those whom thou blessest shall be blessed as Isaac once said of his son Jacob Gen. 27.33 When they arise To plead their own cause cousa extidant Vers 29. As with a mantle Sicut diploide saith the Vulgar as with a doublet q.d. Let them be double ashamed for which purpose also he here doubleth his prayer Vers 30. I will greatly praise the Lord Diligenter impense Gods blessings are binders and great deliverances call for suitable praises the neglect hereof is crimen stellionatus cousenage Vers 31. For he shall stand at the right hand As a saithful and powerful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Champion and not as Satan standeth at the persecutors right hand vers 6. From those that condemn him Heb. From the judges of his soul sc Saul and his Courtiers who judged him worthy of death PSAL. CX A Psalm of David Concerning Christ saith R. Obadiah and so say Christ himself Mat. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost and his Apostles I Cor. 15. Heb. 7. 10. though some Rabbines maliciously say otherwise as R. Joseph caâ—us qui bic caeâ—liâ— to say the best of him and other Jew Doctors who stagger here in their expositions as drunkards Vers 1. The Lord said unto my Lord In this one verse we have a description of Christs person his ware and his victory so that we may say of it and so indeed of the whole Psalm which is an Epitome of the Gospel as Tully did of Bruâ—as his Laconical Epistle Quà m multa quà m pancis How much in a little See the Note on Mat. 22.44 Sit thou at my right hand Sit thou with me in my Thronâ— having power over all things in heaven and earth Matth. 28. Christ as man received what as God hee had before Vntil I make thine enemies thy footseel Foes Christ hath ever had and shall have to the worlds end but then they shall be all in a place fittest for them viz. under Christs feet even those who now seâ— up their Crests face the heavens and say unto the King Aposâ—â—â—t◠〈◊〉 it 〈◊〉 with him Vers 2. The Lord shall send the Roâ—of thy strength That is the Gospel that Scepter of Christs Kingdome that power of God to salvation unto as many as beleeve mighty through God to work 〈◊〉 2 Cor. 10.5 Act. 20.31 even the preaching of Christs cross Out of Sin For salvation in of the 〈◊〉 Job 4. 〈◊〉 lem till c. Act. 1. Rule thou it the midst of thinâ— enemies Among Jews Pagans Turks Papagaâ—s those that will not bend let them break those that will not stoop to thy Government let them feel thy power Psal 45.5 Vers 3. Thy people shall be willing All Christs subjects are Volunteers free-hearted In Psal 1. like those Isles that wait for Gods Law Isa 42.8 Zech. 8.11 They love to be his servants Isa 56.6 Lex voluntaries quaerit saith Ambrose In the day of thy power Copiarum tuarum of thine Army or of thy Militia when thou shalt lead on thy Church Militant and be in the head of them conquering and to conquer Rev. 6.2 Some understand it of the Christian Sabbath day In the beauties of holiness i.e. In Church assemblies in the beauty of holy Ordinances at the
of Haman yet God was righteous in measuring to him as he had meted to others by belying and slandering so many innocents as he had designed to destruction The devil was and still is first a liar and then a murtherer he cannot murther without he slander first But God loves to retaliate and proportion device to device Mic. 2.1 3. frowardnesse to frowardnesse Ps 18.26 spoiling to spoiling Esa 33.1 tribulation to them that trouble his people 2 Thes 1.6 As the word went out of the Kings mouth Either the former words or else some words of command not here related such as are Corripite velate vultum take him away cover his face And this word was to Haman the messenger of death driving him from the light into darknesse and chasing him out of the world Job 18.18 Nay worse That book of Job elegantly sets forth the misery of a wicked man dying under the notion of one not only driven out of the light by devils where he shall see nothing but his tormentors but also made to stand upon shares or grinnes with iron teeth ready to strike up and grinde him to pieces having gall poured down to his belly with an instrument raking in his bowels and the pains of a travelling woman upon him and an hideous noise of horrour in his eares Job 18.18 20.24 15. 15.20 21 26 30. and a great Giant with a speare running upon his neck and a flame burning upon him round about c. and yet all this to hell it self is but as a prick with a pin or a flea-biting They covered Hamans face In token of his irrevocable condition See Job 9.24 Esa 22.17 The Turks cast a black gown upon such as they sit at supper with the great Turk Grand Sign Serag 148. and presently strangle them Many of their Visiers or greatest Favourites die in this sort which makes them use this proverb He that is greatest in office is but a Statue of glasse Plutarch wittily compareth great men to counters which now stand for a thousand pound and anon for a farthing Sic transit gloria mundi Quem dies veniens vidit superbum Hunc dies abiens vidit jacentem Haman for instance and so Sejanus the same Senatours who accompanied him to the Senate conducted him to prison they which sacrificed unto him as to their god which kneeled down to adore him scoffed at him seeing him dragged from the Temple to the Goale from supreme honour to extreme ignominy Ludit in humanis divina potentia rebus â—ertinax Imp. fortunae pila dictus est One reason why the King flang out of the room and went into the Palace-garden might be because he could not endure the sight of Haman any more Wherefore upon his return they instantly covered his face Some say the manner was that when the King of Persia was most highly offended with any man Tanquam indignus qui regem oculis uâ—rparet Drus Sen. Tac. Tull. pro Rab. Liv. his face was immediately covered to shew that he was unworthy to see the Sun whom they counted their god or to be an eye-sore to the displeased King Among the Romanes it was Majestas laesa si exeâ—â—ti Proconsulimerettix non sun movetur high treason for any Strumpet to stand in the Proconsuls way whensoever he came abroad The statues of the gods were transported or covered in those places where any punishment was inflicted That in Tully and Livy is well knowen Iâ—lictor colliga manus caput abnubito arbori infelici suspendito Go Hangman binde his hands cover his face hang him on the Gallow-tree This was their condemnatory sentence Verse 9. And Harbonah one of the Kings Chamberlaines c. See chapter 6.14 with the Note Said before the King Not a man opens his mouth to speak for Haman but all against him Had the cause been better thus it would have been Every curre is ready to fall upon the dog that he seeth worried every man ready to pull a branch from the tree is falling Cromwell had experience of this when once he fell into displeasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speed by speaking against the Kings match with Lady Katherine Howard in defence of Queen Anne of Cleeve and discharge of his conscience for the which he suffered death Steven Gardiner being the chiefe Engineere Had Hamans cause been like his albeit he had found as few friends to intercede for him as Cromwell yet he might have died with as much comfort as he did But he died more like to the Lord Hungerford of Hatesby Speed who was beheaded together with the noble Cromwell but neither so Christianly suffering nor so quietly dying for his offence committed against nature viz. buggery Cromwell exhorted him to repent and promised him mercy from God but his heart was hardened and so was this wicked Hamans God therefore justly set off all hearts from him in his greatest necessity and now to adde to his misery brings another of his foule sins to light that he might the more condignely be cut off Behold also the Galloweâ— fifty cubits high See chap. 5.14 This the Queen knew not of when she petitioned against Haman But now they all heare of it for Hamans utter confusion Which he had prepared for Mordecai At a time when the King had done him greatest honour as his Preserver and near Ally by marriage as now it appeared This must needs reflect upon the King and be a reproach to him Besides the King looked upon him as one that went about either to throttle the Queen as some understand the words verse 8. or to ravish her and this was just upon him say some Interpreters eò quò aliis virginibus matronis vini intulisset because it was common with him to ravish other maids and matrons and hence the Kings suspicion and charge whereof before Who had spoken good for the King All is now for Mordecai but not a word for Haman the rising Sun shall be sure to be adored And the contrary Sejanus his friends shewed themselves most passionate against him when once the Emperour frowned upon him saying that if Caesar had clemency he ought to reserve it for men and not use it toward monsters This is Courtiers custome ad quamlibet auram sese inclinare to shift their sails to the sitting of every winde to comply with the King which way soever he enclineth It is better therefore to put trust in the Lord then to put confidence in man It is better to trust in the Lord then to put confidence in Princes Psal 118.8 9. If Harbonah spake this out of hatred of Hamans insolency and in favour of Mordecai's innocency and loyalty he deserved commendation Howsoever Gods holy hand was in it for the good of his people and overthrow of their enemy and little did this night-sprung-Mushrom Haman that suck't the earths fatnesse from far better plants then himself take notice till now of the many hands ready to
at once his wicked dayes and desires The Pope to honour and encourage the Leaguers in France sent them consecrated pictures and medals promising them thereby good successe against the Huguenots but God confuted and defeated them all as he did likewise Tyrone in Ireland to whom Cárlt Rem among other trinkets the Pope had sent a Plume of Phoenix feathers a meer collusion When the Kings commandment and decree drew near c. Both that for the Jewes and the other against them This latter was not reversed though the former were published The King it seemeth greatly cared not for the lives of his subjects sith he would not so much as privately hint to them to be quiet and to let the Jewes alone Such an intimation as this might have saved the lives of seventy five thousand of them But God had an holy hand in it for the just punishment of those blood-thirsty Persians confident in the good successe of their sorceries having made hell their refuge but it failed them In thi day that the enemies of the Jewes hoped c. But their hope ran astope as they say their lucky day deceived them Wicked mens hope when they most need it will be as the giving up of the ghost and that 's but cold comfort Job 11. ult and as the spiders web Job 18.13 14. who gets to the top of the window as high as she can and then when she falls she falls to the bottom for nothing stayes her From such high hopes fell our English Papists first Act. Mon. fol. 1871 when Queen Mary died You hope and hope said Dale the Promoter to Julian Lining whom he had apprehended but your hope shall end in a rope for though the Queen faile she that you hope for shall never come at it for there is my Lord Cardinals grace and many more between her and it Secondly at Queen Elizabeths death that long-look'd-for day as they called it triumphing before the victory and selling the hide before they had taken the beast This they had done before in eighty eight when in assurance of victory they had stiled their forces the Invincible Armado and also afterwards at the Powder-plot when they had presumptuously disposed of the chief offices holds and revenues of the land like as before the Pharsalian field was fought the Pompeians were in such miserable security that some of them contended for the Priesthood which was Caesars office Heyl. Geoâ— 407. others disposed of the Consulships and Offices in Rome So at the batteâ— of Aginâ—court in France where our Henry the fifth won the day the French were so confident of a victory that they sent to King Henry Speed 745. to know what ransome he would give A presumptuous confidence goes commonly bleeding home when an humble fear returnes in triumph Though it was turned to the contrary By a sweet and gracious Providence of God whose glory it is to help at a pinch to alter the Scene all on the sudden to begin where we have given over and to cause a strange turne of things according to that of the Psalmist God shall send from heaven and save me when it might seem to some that salvation it self could not save me he shall send forth his mercy and his truth Psal 57.3 and then what should hinder the Churches happinesse That the Jewes had rule over them that hated them They dominered over their enemies as so many Sultans So true is that of the Preacher Man knoweth not his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as the fishes that are taken in an evil net and as the birds that are caught in the snare so are the sonnes of men snared in an evil time when it falleth suddenly upon them Eccl. 9.12 Security is the certain usher of destruction and God delighteth by turning the scale to retaliate as he did upon the Egyptians at the red sea the Philistines at Mizpeh these Hamanists and our powder-Papists See Psal 7.16 Verse 2. The Jewes gathered themselves together They were laeti in Domino sed non securi as Bernard hath it They had prayed but yet provided for the thirteenth of Adar which by many was meant still to be a bloody day notwithstanding the knowen favour of the King and the patronage of Mordecai The Hamanists would joyn together to perform that sentence whereof the Authour repented and had rued it That old enmity Gen. 3.15 will never out of the Serpents seed the Jewes therefore well and wisely get together and unite their forces that they may make a powerful resistance They are noted by Tacitus to be a nation at great unity amongst themselves and to hate all others On of the main scandals they do at this day take from Christians is their dissension Camer med histor cent 2. c. 23. that mother of dissolution as Nazianzen calleth it The Turks pray to God to keep us still at variance and say that their fingers shall sooner be all of one length then we be of one minde What a shame 's this If nothing else will yet our common misery and the hatred of our enemies should unite us as it did these exiles and it was foretold by Jeremy chap. 50.4 that Judah and Israel that could not agree at other times yet when they should be both in a weeping condition they should better agree So did Basil and Eusebius against the Arrians Ridley and Hooper against the Papists c. And it is high time for us now to set aside our private emulatâ—ons and exceptions as the creatures in the Ark laid by their Antipathies within because of the common danger of an inundation without To lay hand on such as sought their hurt To repel force with force to kill and spoil those that sought to do so to them This nature prompted them to as was forenoted and they had also the Kings warrant for it and they kept themselves within compasse thereof by not medling with any but only those that molested them See chap. 8.11 And no man could withstand them Tantum potest bona causa bonis usa consiliis mediis saith an Interpreter here A good cause a good conscience and a good courage what cannot these three do where they meet How should any stand before those who are Deo armati Eph. 610. strong in the Lord and in the power of his might Pilates wife could warne him of medling with such and Hamans wife could tell him that a Jew might fall before a Persian and get up again and prevaile But if a Persian or whosoever of the Gentiles begin to fall before a Jew he can neither stand nor rise chap. 6.13 There is an invisible hand af Omnipotency that striketh in for his owne and confounds their opposites For the fear of them fell upon all the people This was the work not of some Pan Deus Arcadiae as the Heathens fancied but of God the sole giver of victory who when he pleaseth affrighteth the Churches
capitulate with him and not stoop unto him by an humble yieldance especially sithence Deus crudelius urit Quos videt invitos succubuisse sibi Tibul. Eleg 1.8 The way to disarme Gods heavy indignation is to submit to his justice and to implore his mercy Hos 5.14 to fly from his Anger to his Grace Blood-letting is a cure of bleeding and a burne a cure against a burne and running to God is the way to escape him as to close and get in with him that would strike you doth avoid the blow and this is that that I would do were I in thy case saith Eliphaz here Hee doth not vaunt as Olympiodorus mistaketh his meaning but advise Job to humble himself and confesse his sinnes and sue for pardon of sin and release of punishment to kisse the rod and not to bite it to drink of Gods cup willingly and at first when it is full as Mr. Bradford Martyr hath it lest if he linger he drink at length of the dregs with the wicked And unto God the righteous Judge as the word importeth Phocyl who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither â—areth nor feareth any man as it was said of Trajan the Emperour but more truly of God he proceedeth according to truth not according to opinion or appearance and greatly scorneth to look at displeasure revenge or recompence Would I commit my cause Put my case and condition by self-resignation and humble supplication This David did notably 2 Sam. 15.25 26. Psal 142.2 and counsels all to do accordingly Psal 55.22 Cast thy burden or thy request upon the Lord by vertue of this writ or warrant Verse 9. Which doth great things and unsearchable The better to perswade Job to take his counsel he entreth into a large description of Gods attributes his Power Wisedome Aug. Justice Mercy c. all which are clearly seene in his workes of wonder as in a mirrour or as on a theatre These he is ever in doing as the word here signifieth and sheweth himself great in great things and not little in the least dum memora culicis pulicis disponit yea he useth to be greater in smaller things then in bigger The soul is more operative in Ants then in Elephants in Dwarfes then in Giants So he delights to help his people with a little help Dan. 11.34 that through weaker meanes they may see his greater strength to magnifie his power in pardoning their many and mighty sinnes Numb 14.17 18. Micah 7.18 to illustrate his power in their perseverance and wonderfull preservation amidst a world of evils and enemies John 10.29 1 Pet. 1.5 to fulfill his promises seeme they never so improbable or impossible Jer. 32.14 15. to answer prayers that look as if lost and to do for his people exceeding abundantly above all that they can ask or think according to the power that worketh in them Eph. 3.20 All this Eliphaz would have Job to consider that he might not cast away his confidence but seek to God and turn his talk to him as Beza turneth the fore-going words And unsearchable Heb. And no search for they are fathomlesse and past finding out Rom. 11.33 This Eliphaz might say to stop Jobs curiosity and to humble him for his sinne in enquiring too much into the reason of Gods so severe dealing with him chap. 3. In prying too farre or too boldly into the secret workings of God It should suffice us to know that the will of Gods is the rule of right that his judgements are sometimes secret alwaies just that it is extreme folly to reprehend what we cannot comprehend wee may as soone comprehend the sea is a cockleshell as the unsearchable things of God in our narrow and shallow understandings that at the last day all things shall be cleared up and every mouth stopped when exquisite reasons of all Gods proceedings which now seem not so well carried shall be produced and wisedome shall be justified of her children Marvellous things Such as the wisest may well wonder at God is the onely Thaumaturgus the great wonder-worker and these marvels are more ordinary then the most are either at all either aware of or affected with To let passe those wonders of the Creation for which see Psal 136.4 5 6 7. Canst thou tell how the bones grow in her that is with child saith Solomons Eccl. 11.5 Mirificatus sum mirabilibus operis tuis so Montanus rendreth that of David Psal 139.14 I am fearfully and wonderfully made marvellous are thy workes c. Galen that great Naturallist Fernel de abd rer caus was much amazed at the motion of the lungs in mans body and would needs offer sacrifices therefore to that God whom he knew not Who can give a naturall reason of the strength of the neather-chap of the heat in the stomack of the colours in the rain-bow of the ebbing and flowing of the Sea or but of this ordinary occurrence that chaffe is so cold that it keepes snow hidden within it from melting and withall so warme that it hasteneth the ripening of Apples Well might Eliphaz say that God doth marvellous things without number Verse 10. Who giveth vain upon the earth This is reckoned and rightly among the marvellous workes of God See chap. 28.26 Jer. 10.13 Amos 5.8 Acts 14.17 Raine is the flux of a moist cloud which being dissolved by little and little by the heat of the Sun lets down 〈◊〉 by drops out of the middle region of the aire this is Gods gift For he 1. 〈◊〉 it Job 28.26 2. Prepareth it Psal 147.8 3. With-holdeth it at his pleasure â—â—opping those bottles that should yeild it Amos 4.7 4. Sendeth 〈…〉 the behoof and benefit of man and 〈◊〉 as also for the demonstration of his Power Wisedome Justice and Goodnesse whereof hee hath not left himself 〈◊〉 by without witnesse Acts 14.17 whiles he weigheth these waters above the firmament by measure so that not one drop falleth in vain or in a wrong place In those hot countries where Rivers were scant raine was highly valued they called it the husband of the earth because the earth can no more hear fruit without it then a woman children without the company of a man The Egyptians were wont in mockery to tell the Grecians that if their God whom they called cloud-gathering Jupiter should forget to give raine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they might chance to sterve for it see the reason Deut. 11.8 11 12. Egypt was watered with the soot as a garden by sluces from Nilus not so Canaan He sendeth waters upon the fields irrigat aquis universa saith the vulgar Hee moisteneth all places with waters by the showres which falling upon the ground run hither and thither he divideth the fields as it were into streets and high wayes so Beza paraphraseth Another thus 'T is he himselfe who watereth it as well by those waters which fall from heaven as by those which he hath hidden in its entrailes and whose secret
they make sheweth whether they be crack'd or sound An asse is known by his ears saith the Dutch proverb and so is a fool by his talk As a bird is known by his note and a bell by his clapper so is a man by his discourse Plutarch tells us that Megabysus a Noble man of Persia Plut. de tranque coming into Apelles the Painters work-house took upon him to speak something there concerning the art of painting and limning but he did it so absurdly that the prentices jeared him and the master could not bear with him Verse 6. Hear now my reasoning c. Or hear I pray you Be swift to hear slow to speak slow to wrath suffer the words of exhortation and of reprehension sharp though it be and to the flesh irksome yet suffer it sith it is for your good Quintilian testifieth of Vespasian that he was patientissimus veri one that could well endure to be told the truth but there are few Vespasians Many people are like the nettle touch it never so gently it will sting you And hearken to the pleadings of my lips Heb. The contention of my lips see that you not only hear but hearken to it with attention of body intention of mind and retention of memory neither God nor man can bear it to speak and not be heard See that ye refuse not him that speaketh c. Heb. 12.25 See that ye slight not shift not off Christ speaking to you in his Ministers and messengers for if they escaped not who refused him that speake on earth much more shall not we escape if we turn away from him that speaketh from heaven Verse 7. Will ye speak wickedly for God Ought ye to defend Gods justice by unjustly accusing me Or must ye needs so free him from injustice that ye must charge me with hypocrisie Job had before called them Physicians of no value here he compareth them to Lawyers of no conscience that care not what they plead so they may carry the cause for their client But the Lord needeth no such advocates he so loveth truth that he will not borrow patronage to his cause from falshood he so hateth flattery though it be of himself that he hath threatned to cut off all flattering lips Psalm 12.3 and would one day say as much to Jobs friends notwithstanding their pretended zeal for his glory as once Alexander the great did to Aristobulus the Historian who presented him with a flattering piece concerning his own worthy acts which he extolled above measure hee cast the book into the river Hydaspes and told the Author he could find in his heart to cast him after it And talk deceitfully for him To talk for God is our duty it is to make our tongue our glory but to talk deceitfully for him to seek to help his truth by our lie the Vulgar here hath it Needeth God your lie that 's altogether unlawful for shall we do evil that good may come thereof God forbid Rom. 3.8 And yet the Papists do so familiarly and think they therein do God good service as when they deny his provident hand in ordering the disorders of the world to his own glory lest they should make him the Author of sin so they think to defend his justice by teaching predestination according to fore-seen works by ascribing to man free-will righteousnesse of works merit c. So their doctrine of Equivocation for the relief of persecuted Catholicks Spec. hist lib. 29. their piae fraudes as they call them their holy hypocrisie to draw infidels to the embracing of the faith and to the love of vertue their lying legends made say they for good intention that the common people might with greater zeal serve God and his Saints and especially to draw the women to good order being by nature facile and credulous addicted to novelties and miracles Verse 8. Will ye accept his person Whilst you think to gratifie him and to ingratiate with him by oppressing me Can you find no other way of justifying Gods proceedings then by condemning me for wicked because by him so afflicted The truth is these friends of Job out of a perverse zeal of advancing Gods righteousnesse unrighteously suspected poor Job of wickednesse and so rejected his person to accept Gods See the like done Isa 66.5 Jer. 50.7 John 16.2 O sancta simplicitas said John Hus when at the stake he observed a plain country-fellow busier then the rest in fetching fagots to burn the hereticks Will ye contend for God Why not Good blood will not belie it self the love of God constraineth his people to stand to him and to stickle for him Non amat qui non zelat saith a Father But then it must be a zeal according to knowledg for else it will appear to be but base and reprobate metal such as though it seemeth to be all for God yet it never received the image and impresse of Gods holy spirit and therefore is not currant in heaven But that I believe and know said that fiery Frier Brusierd in a conference with Bilney that God and all his Saints whom thou hast so greatly dishonoured Acts Mon. 914. will take revengement everlasting on thee I would surely with these nails of mine be thy death Another Frier preaching at Antwerp wished that Luther were there Erasm Epist lib. 16. that he might bite out his throat with his teeth and with the same teeth receive the Eucharist by Luther so dishonoured Verse 9. Is it good thas he should search you out c q. d. Could you have any joy of such a search Will not all your warpings and partialities your colloguing and sinisterity be laid open to your losse and shame Will not God reprove in stead of approving you in that which ye have said for him but all against me The time will come when God will surely search out all controversies that they all may be ashamed who under a pretent of religion and right have spoken false things and subverted the faith of some See 1 Cor. 3.17 Or as one man mocketh another will ye so mock him Be not deceived God is not mocked deluded beguiled as clients are by their corrupt lawyers as patients are by their cogging quack-salvers Sorry man may be mocked and made to believe lies as 2 Sam. 15.11 Acts 8.9 10. and Rev. 13.3 all the world wondred after the Beast Judges and other wise men are shamefully out other-whiles deceiving and being deceived Not so the All-wise God They that would mock him imposturam faciunt patiuntur as the Emperour said of him that sold glasse for pearls they deceive not God but themselves Neither may they conceit that their good intentions will bear them out as Merlin here noteth any more then it did these contenders for God who little thought of mocking him A bad aim maketh a good action had as we see in Jehu but a good aim maketh not a bad action good as we see in
now I have ordered my cause Heb. my judgment Hee had spoken before of his Declaration which is conceived to be a Law-term for in law-suits the Plaintiffe putteth in a declaration of his grievance Job had his declaration ready drawn and craved audience he asketh afterwards Who will plead with me and here in the like language he telleth us that he had ordered his cause he had marshalled and methodized his arguments he had set and stated the controversie Lo here I stand ready prepared to plead and am confident I shall prevail I know that I shall be justified That is I am perswaded or I am sure as Rom. 8.38 I believe and I know as John 6.59 sc with a fiducial knowledg that I shall be justified sc from my sins by Christs righteousnesse imputed yea that I am so already and that for ever for Peccata non redeunt discharges in justification are not repealed or called in again and that I shall depart from Gods bar acquitted in this particular controversie And so he did for God justified Job and reproved his three friends chap. 42. Verse 19. Who is he that will plead with me Of my justification in both respects I am so confident that I dare encounter any that shall deny it Who is he and where is he that shall lay any thing to my charge sith it is God that justifieth Rom. 8.33 Having ordered my cause and cleared my conscience by confession and self-judging and now being justified by faith I can cast down the gauntlet to all comers and Goliah-like call for an opposite to grapple with in the name of the Lord of hosts I will undertake him and am sure to come more off then a conquerour even a Triumpher 2 Cor. 2.14 there being not any one condemnation neither from God nor the divel from the law sin or death to them that are in Christ Jesus who walk not after the flesh but after the spirit as Job did Rom. 8.1.33 Here he challengeth all the world saith Gregory if they could to accuse him for any thing outwardly done amisse by him And herein if none could tax him there was nothing but evil cogitations in his heart of which he could be guilty but for these from which none can be free he held not his peace but spake and complained internally hereof to God by reproving his own wayes and if he should have been silent and not speak hereof and bewail them he should die and perish for so he readeth the following words according to the Vulgar translation For now if I hold my tongue I shall give up the ghost Vulg. Wherefore being silent I am consumed Broughton If now I speak not I should starve The Hebrew is for now I shall- be silent and die q. d. My passion must have a vent or else it will make an end of me as chap. 7.11 so tormented I am with these aspersions of my friends that I know not how to live unlesse I may wipe them off or at least unlesse I pour out my soul into Gods blessed bosom Verse 20. Only do not two things unto me Accord me only two conditions and then I will not fly the combate he knew he might have any thing of God that was fit and lawful to be asked When poor men make requests to Princes they usually answer them as the Eccho doth the voice the answer cuts off half the petition and if they beg two boons at once they may be glad that they get one But God dealeth by his servants and suppliants not only as the Prophet did by the Shunamite when he bad her ask what she needed and promised her a son which she most desired and yet through modesty asked not 1 King 4.16 but also as Naaman did by Gehezi when asking one talent he forced him to take two This Job well knew and therefore he beggeth two things at once but better he had begged that one thing necessary Patience or if two that best use of his present sufferings As we read of one good man Mr. Leigh his Saints encouragement c. pag. 164. Dr. Halls Rem of prophanenesse p. 143. that lying under great torments of the Stone hee would often cry out while his friends melted with compassion towards him The use Lord the use And of Mr. William Perkins that when he lay in his last and killing torment of the stone hearing the by-standers pray for a mitigation of his pain he willed them not to pray for an case of his complaint but for an increase of his patience Thus if Job had done he had done better but by what he doth here we may easily gather that he expected no freedom from his misery but from God alone and that hee was wont familiarly to impart to God all the thoughts and actings of his heart and lastly that he acknowledged him to be a most righteous Judge who would not deale with his people upon unequal conditions but give them a faire trial Then will I not hide my self from thee i. e. I shall have no cause either through fear or shame to hide my self It is not safe for a man to indent with God and make a bargain with him for so one may have the thing he would have but better be without it as those workmen Matth. 20. who bargained for a peny a day and yet when they had it were no whit contented Socrates thought it was not fit to ask of God any more then this that he would bestow good things upon us but what and how much to leave that to him not being over-earnest or presuming to prescribe ought Sir Thomas Moors wife was mightily desirous of a boy that was her word and she had one that proved a fool and saith her husband you were never quiet till you had a Boy and now you have one that will be all his life a Boy But what were those two things that Job was so earnest for Verse 21. With-draw thy hand far from me and let not c. Neither afflict me nor affright me See the same request chap. 9.34 and granted by God chap. 38.3 and 40.7 They must be very sorry prayers indeed that God will not heare if they come from honest hearts Psalm 31.22 I said in my haste I am cut off from before thine eyes Neverthelesse thou heardst the voice of my supplications when I cryed unto thee For the sense of this whole verse see the Notes on chap. 9.34 And let not thy dread make me afraid Appear not unto me in thy Majesty but in thy mercy come not upon me in such a terrifical manner as through astonishment at thy surpassing glory to kill me for who can see thy face and live Surely as the sight of the eye is dazeled with the Sun or a chrystal glasse broken with the fire so there is so much dread in the face of God that the best cannot behold it Destruction from God was a terrour to me and by reason of his highnesse I could
cloathed with flesh or in the likenesse of man And here do but think with thy self though it far passe the reach of any mortal thought faith One what an infinite inexplicable happinesse it will be to look for ever upon the glorious body of Jesus Christ shining with incomprehensible beauty and to consider that even every vein of that blessed body bled to bring thee to heaven And that it being with such excesse of glory hypostatically united to the second Person in Trinity hath honoured and advanced thy Nature in that respect far above the brightest Cherub The whole verse may be read thus And after I shall awake though this body shall be destroyed yet out of my flesh shall I see God And being thus read it is a plainer and fuller confession of the Resurrection saith an Interpreter It is common is Scripture to compare death to sleep and Resurrection to awaking Dan. 12.2 Psal 17.15 The bodies of the Saints are laid in the grave as in a bed of Roses to ripen and mellow against the Resurrection and they write upon their graves as One did once Resurgam I shall surely rise again Moses his body hid in the valley of Moab appeared afterwaths glorious in Mount Tabor D. King This is matter of joy and triumph as it was here to Job and to those good souls who were to lose all Dan 12.2 and those Heb. 11.35 considering that God by rotting would refine their bodies and in due time raise them conformabley to Christs most glorious body the standard The forethought of this cheared up Davids good heart Psalm 16 9. and those in Isaiah chap. 26.19 and the good people in our Saviours time Beauchama John 11.24 I know saith Martha concerning her brother Lazarus that be shall rise again at the Resurrection at the Consolation saith the Syriack Interpreter Resurrection and Consolation then were termes equivalent Hence that great Apostle 2 Cor. 4.17 For this cause we faint not saith he For what cause Because we believe that be which raised up the Lord Jesus shall raise us up also by Jesus and shall present us with you And the same Apostle maketh this Doctrine of the Resurrection the Canon of Consolation 1 Thes 4.13 14. c. to the end Verse 27. Whom I shall see for my self He speaketh confidently as one full assured of a Resurrection which if it should not be how should there be a remuneration of the body Say not We cannot see how t is possible See we not a yearly Resurrection of grasse grain herbs flowers fruits every Spring tide Know we not that men can of ashes make glasses that a Chymist can of several metals mixt to get her Lavâ— in Job 14.12 extract the one from the other and reduce every metal to its own species or king Etiam animalula quaedam typi Resurrectiones sunt saith Lavater Some little living creatures are Types of the Resurrection He instanceth in Dormise which sleep all wintes and revive in the spring in Silk wormes which dying leave nothing behind them but a certain excrement which being born about in the bosomes of women takes heat and reviveth Wherefore if Nature do such things shall it be held havd for the God of Nature to raise the dead The keeping green of Noah Olive tree in the time of the flood the blossoming of Aarons dry Rod the flesh and sinewes coming to Ezekiels dry bones what were these but lively emblemes of the Resurrection And mine eyes shall behold and not anothers Here he maintaineth the identity of his flesh and body in the Resurrection an identity I say not specifical only but numerical or individual The self saâ—â— particular body which fell shall rise Tert de Resurrect lib. 2. This was denyed of old by the Marcionists Basilidians and Valentinians those Simi-Sadduces as Tertullian termeth them and after them Entuchius Bishop of Constantinople who as Gregory saith taught that men rising again should have ayery bodies and not fleshly yea more subtile then the Aire abusing that place of the Apostle It is â—â—wen a natural body it is raised again a spiritual body c. but his book was burnt as Heretical A spiritual body it is called for its great strength and activity wherewith it shalt be endowed and where by it is enabled to bear a weight of glory as also for that it shall have no need of food sleep or other natural helps but we shall be as the Angels of God Matth. 22 30. yet still the same men that now we are Let no man say with Nicodemus How can this be There is no difficulty to Omnipotency Phil. 3. 〈◊〉 Besides there is a substance still preserved even when the body is turned to dust and this shall be raised 〈◊〉 and reunited to the soul He that made man at first of nothing can easily remake him of something And what though his dust be scattered hither and thither and mixt with that of others The skilful Gardener having sundry sorst of seeds mixt together can soon sever them and shall not he who hath the whole earth in his fist discern the dust of his Saints one from another Little balls or pickles or Quick-silver being scattered on the ground mix not themselves with any of another kind But if any man gather them they run together into one of their own accord So it is here greg Nyssen saith a Father Though my raines be consumed within me Though from my skin outward to my raines inward all be wasted yet all shall be raised and restored The Vulgar rendreth these words thus This hope is laid up in my bosome and is by Burgensis expoundod thus This is the only thing that I do most earnestly wish and wait for viz. to see Christ in the flesh at the last day the raynes are the sent of strong desires Verse 28. But ye should say Why persecute we him This ye shall one day surely say Then shall ye return and discern betwixt the righteous and the wicked c. Nam â—lim dicitiâ— cur cum persequebamâ—r Tigur Mal. 3.18 Then shall it repent you it should do so now that ye have rated and reviled me for an by poerite viz. when God hath cleared mine integrity as he did chap. 42. or at the last day howsoever what time there shall be a Resurtection of names as well as of bodies Would ye but say so now it would be some satisfaction Queâ— panites precasse poene est innâ—cons You have heard by the confession I have made I am no miscreant no misbeliever but that I do hold fast the faithful Word The root of the mentor is in me Or the root of the Word the engrafied word of God that is able to save my soul hath taken deep root in me Jâ—n 1.21 I hold the mystery of the faith in a pure conscience 1 Tim. 3.9 this is the Cabinet that the Jewel hept therein And with what face can ye censure such an one for
forsaken of fortune And as James 5 of Scotland was called The poor mans King so might Job well have been for no sooner could a poor body cry to him for help but he relieved him Cassiodor and rescued him out of the hands of his oppressor Theodorick of old and Gustavus King of Swedes of late are famous for so doing Mr. Clark And the fatherlesse and him that had none c. The fatherlesse and friendless from whom he could not expect any reward He was not of those who follow the administration of Justice as a trade only with an unquenchable and unconscionable desire of gain but held out a constant course of integrity and righted those whom others would have slighted Verse 13 The blessing of him that was ready to perish came upon me Such poor creatures as were destined to destruction and seasonably delivered by my meanes gave me their good words and wishes yea they cryed me up for their gracious Deliverer with a Courage as the Grecians did Flaminius the Roman General as the Christian Captives did Hunniades Plut. Turk Hist Val. Max. Christ 41 who had set them at liberty from Turkish slavery as the drowning man pulled out of the water by King Alphonsus cryed Arragon Arragon and as the Italian prisoners in 88 released and sent home by Queen Elizabeth Sainted her and said That although they were Papists yet they would worship no Saint but her And I caused the widowes heart to sing for joy scil By ready righting her upon her Adversary and this out of conscience of duty and not for her importunity as that unjust Judge Luke 18.5 or because she conjured him to it as that widow did Adrian the Emperour to whom when he had answered That he was not at leisure to hear her Cause Dio in Adrian she boldly replyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then lay down the Empire Whereupon he turned again and did her right and sent her away a joyful woman Verse 14 I put on righteousnesse and it cloathed me It was not ambition popularity or self-interest that put Job upon these and the following good practices and proceedings â—omem horum officiorum aperit Merlin but the care he had of discharging his trust and the pure love he bare to Justice and upright dealing For although he desired more to be loved then honoured as it is said of Trajan the Emperour yet he would not do any thing of popularity or partiality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Declinatione detorsione judicii Merlin by writhing or warping but retained the gravity of the Law which is a heart without affection an eye without Lust a mind without passion a Treasurer which keepeth for every man what he hath and distributeth to every man what he ought to have Job did put on righteousnesse and it put on him so the Hebrew hath it By which similitude he declareth that he could as little be drawn from doing Justice as he could go abroad without his cloathes or suffer them to be puld off him My judgment was as a robe and a Diadem Righteousnesse is that whereby the innocent is delivered Judgment is that whereby the guilty person is punished saith Brentius With these was Job arrayed and adorned far better then was Alcist henes the Sybarite with his cloak Athenaus sold by Dionysius to the Carthaginians for an hundred and twenty talents or Hanun with his massie Diadem the weight whereof was a talent of gold with the precious stones 2 Sam. 12.30 Some Judges have nothing more to commend them then their Robes which are oft lined with rapine and robbery So were not Jobs He made the like use of them that old Eleazer did of his hoarinesse he would not do any thing that might seem to be evil because he would not spot his white head No more would Job lest he should stain his purple disgrace his Diadem Salvian He knew that dignitas in indigno est ornamentum in luto Ruledom without righteousness is but eminent dishonour Verse 15 I was eyes to the blind Here he saith the same in effect as before vers 12 13. Mercer only he setteth it forth Pulcherrimis allegoriis per synathroismum velut conglobatis by a heap of most elegant allegories He meaneth here I gave advice to the simple and support to the weak and impotent But how many great men are there qui etiam videntes circumveniunt fallunt who put out the eyes of men as Korah falsely accused Moses Numb 16.14 And cut off their legs as that Tyrant in the Story served his Guests that were too long for his bed by disabling or discouraging them to follow their just causes so that they are ready to say with Themistecles that if two wayes were shewed him Plut. whereof the one led to hell and the other to those corrupt courses of Justice he would seriously chuse the former rather then the latter Verse 16. I was a father to the poor Ab lacbionim an elegant agnomination as Mercer here noteth Job was not only a friend to the poor as aforesaid but a father providing for their necessitites Sueâ— and protecting them from injuries So Augustus Caesar delighted to be called Pater Patriae the Father of his Country And our Queen Elizabeth would many times say that she could believe nothing of her people Cambden Eliz. that parents would not believe of their children And the cause which I knew not I sought out Sifting it to the bran and not pronouncing sentence till I had fully understood each circumstance of the controversie Judge not according to the appearance but judge a righteous judgement John 7.24 Thucydides well saith That there are two things most opposite to right proceedings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haste and Anger A Justicer must do nothing rashly but with greatest deliberation and industry to come to a right understanding of matters in capital causes especially lest he repent it too late as that Sir James Pawlet did who out of humour and for revenge laid by the heels Thomas Wolsey Negotiat of Card. Wolsey then a Country Minister afterwards a Cardinal and Lord Chancellour of England for the which he suffered long imprisonment And as that Judge mentioned by Fortescue who having condemned a Gentlewoman to death for the murder of her husband upon the bare accusation of her man which afterwards was found false saepius ipse mihi falsus est He afterwards confessed unto me saith the Authour that he should never during his life be able to clear his conscience of that Fact We know what paines Solomon took in the case of the two harlots that strove before him And we have read of a Judge who to find out a Murther caused those that were accused to open their bosomes and felt the beating of their hearts And when he found one of their hearts to beat extraordinarily Tu inquit fecisti Thou art the Murtherer certainly said he The man
of Hell as it were and doth therefore set up as loud a cry after God as once Micah did after his mawmets Judg. 18. and farre greater cause he had And to the Lord I made supplication He knew that the same hand alone must cure him that had wounded him neither was Gods favour recoverable but by humble confession and hearty prayer Some think to glide away their groans with games and their cares with cards to bury their terrours and themselves in wine and sleep They run to their musick with Saul to building of Cities with Cain when cast out of Gods presence c. sed haret lateri lethalis arundo but as the wounded Deer that hath the deadly arrow sticking in his side well he may frisk up and down for a time but still he bleedeth and will ere long fall down dead so it is with such as feek not comfort in God alone as make not supplication to Him for Him as return not to God who hath smitten them nor seek the Lord of Hoasts Isa 9.13 Vers 9. What profit is there in my blood c i.e. In my life say some q. d. To what purpose have I lived sith Religion is not yet settled In my death say others Diolat and better a violent death especially and out of thy favour Now all beleevers have ever abhorred such a kind of death before they were reconciled to God and had a true feeling of his grace Shall the dust praise thee c See Psal 6.6 with the Note Vers 10. Hear O Lord and have mercy upon me When faith hath once said to God what it hath to fay it will wait for a good answer relying on his mercy and expecting relief from the Lord as here David doth looking in the mean whiles through the anger of his corrections to the sweetneffe of his loving countenance as by a Rain-bow we see the beautifull image of the Suns light in the midst of a dark and waterish cloud Vers 11. Thou hast turned from mee my mourning c. Sustulisti luctum latitiam attulisti See the Note on vers 5. Ver. 12. To the end that my glory may sing praise to thee i.e. That my tongue oyled from an heart enlarged may exalt thee according to my bounden duty and thine abundant desert A good tongue that watcheth all opportunities to glorifie God and edifie others is certainly a mans great glory but an evill tongue is his foul shame Basil expoundeth glory by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit or soul The Chaldee Paraphrast Laudabunt to honor abiles mundi The glorious ones of the World shall praise thee O Lord my God I will give thanks unto thee for ever Epiphonematica pathetica conclusio Davidi ex summis calamitatibus erepto familiaris He concludeth as he began ingaging his heart to everlasting thankfullnesse and therein becoming a worthy pattern to all posterity PSAL. XXXI A Psalm of David made say Vatablus and others at that time when Saul pursued David in the Wildernesse of Maon 1 Sam. 23.24 But by many circumstances and passages of this Psalm it appeareth more probable that it was as the former composed when Absolom was up 2 Sam. 15.10 c. See vers 11 12 22. of this Psalm with 2 Sam. 17.24 27. 19.33 Joseph Autiq. lib. 7. cap 9. Vers 1. In thee O Lord do I put my trust Hic Psalmus varia mixtus magna affectnum vicissitudine insignis est This Psalm is strangely mixt and made up of many and diverse passions and petitions according to the change of times and estate In the time of affliction he prayeth in the time of consolation he praiseth the Lord Ercles 7.15 In these three first verses is little said but what had been before said and is already opened Let mee never be ashamed i.e. Repulsed worsted defeated In thy Righteousnesse And not according to mine own Righteousnesse saith Kimchi or according to thy faithfullnesse Vers 2. 〈…〉 This repetition of his petition is no vain babbling as Mat. 6.9 but an effect and an evidence of greatest earnestneffe as Mat. â—6 44 For an house of defence Where the enemy can as little hurt mee as when I was in the Hold 1 Sam. 22.4 Vers 3. For thou art my Rock and my fortresse Such places David had been forced to fly to but stil he trusted in God Lead mee and guide mee Duc me deduc me A Metaphor from Captaines and Generalls who lead on their armies with greatest art and industry Vatab. Vers 4. Pull mee out of the net That noted net as the Hebrew hath it Nam Zâ— denet at rem notam omnibus saith Kimchi David was not caught in it but the enemies presumed he would be so selling the hide before the beast was taken as did likewife the proud Spaniards when coming against England in eighty eight they triumphed before the victory and sang Tu qua Romanas suevisti temnere leges Hispano disces subdere collajugo But blessed be God the net brake and wee escaped Psal 124.7 For thou art my strength As a tree is strongest at the root and a branch or bough next the trunck or stock and the further it groweth out from thence the smaller and weaker it groweth too So the nearer the Creature is to God the stronger and on the contrary Vers 5. Into thine hand I commit my spirit So did our Saviour so did St. Stephen and diverse of the dying Martyrs with these very words most apt and apposite surely for such a purpose But what a wretch was that Huberâ—â— who dyed with these words in his mouth I yeeld my goods to the King my body to the grave and my soul to the Devill Thou hast redeemed And so hast best right unto mee O Lord God of truth I know whom I have trusted Vers 6. I have hated them that regard lying vanities i.e. Idols or ought else besides the living God who giveth us all things richly to injoy 1 Tim. 6.17 See Jon. 2.8 with the Note Vanitates vanitatis Vatablus rendreth it and telleth us that some understand it of Astrology R. David doth so in this Note of his upon the Text Astrologos in cantatores in fuga mea non consului sed in Domino prophetis ejus confisus sum I have not consulted Astrologers and Soothsayers in my trouble but have trusted to the Lord and his Prophets Vers 7. I will be glad and rejoyce In the midst of trouble faith will find matter of joy as extracting abundance of comfort in most desperate distresses from the precious promises and former experiences Thou hast known my soul in adversity God knows our souls best Psal 1.6 and wee know him best in adversity Isa 63.16 the Church thought she should know him in the midst of all his austerities Vers 8. Thou hast not shut mee up c. i.e. Not given mee into their power See Psal 27.12 Thou hast set my feet in a large room So that
In a strong City In Mahanaim 2 Sam. 17.27 where it is likely he made this and some other Psalms Vers 22. For I said in my haste I am cut off c. A frightful and sinful saying doubtless full of diffidence and despair See the like Psal 116.11 Job 9.16 Judg. 13.22 Psal 77.3 Joh. 2.4 Thus he spake when he tremblingly fled and was posting away Nevertheless thou heardest the voyce of my supplication A pitiful poor one though it were and full of infirmity God considereth whereof we are made he taketh not advantages against his suppliants it would be wide with them if he should Vers 23. O love the Lord Let not your hasty discontent beget in you hard thoughts of God or heavie thoughts against your selves as it hath done in me but love him trust him and he will do you right And plentifully rewardeth Heb. repaieth abundantly or with surplussage in seipso vel in semine suo It may be rendred Upon the remainder and understood of the proud mans posterity wherein God will be sure to bemeet with him Vers 24. Be of good courage c. Bear up be stout and stedfast in the faith under trials See Psal 27.14 with the Note Thus good courage cometh not but from the true love of God Vers 23. PSAL. XXXII A Psalm of David Maschil i.e. Giving instruction or making prudent for David here out of his own experience turneth Teacher vers 7. and the lesson that he layeth before his Disciples is the Doctrin of Justification by Faith that ground of true blessedness Rom. 4.6 7. Docet igitur hic Psalmus verè preciosus pracipuum proprium fidei Christiana caput saith Beza This most precious Psalm instructeth us in the chief and principal point of Christian Religion and it differeth herein from the first Psalm that there are set forth the effects of Blessedness but here the cause Quonâ—â—dò etians est Paulus cum Jacobo conciliandus saith he Vers 1. Blessed is be whose transgression is forgiven The heavy burthen of whose trespasses is taken off as the word importeth and he is loosed cased and lightned Sin is an intollerable burden Isa 1.3 such as presseth down Heb. 12.1.2 burden it is to God Am. 2.13 to Christ it was when it made him sweat water and bloud to the Angels when it brake their backs and sunk them into Hell to men under whom the very earth groaneth the Axeltree thereof is even ready to crack c. it could not bear Corah and his company it spewed out the Canaanites c. O then the heaped up happiness of a justified person disburdened of his transgressions The word here rendred transgression signifieth Treachery and wickedness with a witness Aben-Ezra faith David hereby intends his Sin with Bathsheba and surely this Psalm and the one and fiftieth may seem to have been made upon the same occasion they are tuned so near together Whose sin is covered As excrements and ordure are covered that they may not be an eye-sore or annoyance to any Sin is an odious thing the Devils duivell or vomit the corruption of a dead soul the filthiness of flesh and spirit Get a cover for it therefore sc Christs righteousness called a propitiation or coverture and raiment Rev. 3.18 Vt sic veletur ne in judicio reveletur that the shame of thy nakedness may not appear Vers 2. Blessed is the man unto whom the Lord imputeth not iniquity Let no man think this triplication of the same thing needlesse or superfluous sith the poor soul afflicted with sense of sin and fear of wrath is not easily perswaded of pardon but when faith would lay hold on the promise Satan rappeth her on the fingers as it were and seeks to beat her off Besides by such an emphaticall repetition and heap of words to one purpose the great grace of God in pardoning mens sin is plainly and plentifully declared and celebrated it being a mercy that no words how wide soever can sufficiently set forth By the word iniquity some understand originall sin that peccatum peccans as the Schooles call it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common cause and impure seminary of all actuall disobediences Neither this nor any of the fruites of it doth the Lord impute reckon count or think to the pardoned finner 2 Cor. 5.19 Cui non cogitat peccatum so some render it To whom he thinketh no sin that is he reputeth or imputeth it not for a sin he putteth it not into the reckoning Isa 43.25 48.9 11. the Bill or Bond is cancelled Col. 2.14 and there remaineth no action Christ is our suerty Heb. 7.22 Now the suerty and debtour are in law reputed as one person Christ is made sin for us that is in our stead or place that wee might be made the righteousnesse of God in him 2 Cor. 5. ult And in whose spirit there is no guile Sed sincere sine dolo à suis peccatis resipiscit ad Dei misericordiam se recipit The justified are also sanctified 1 Cor. 6.11 they hide not their sins as Adam thy neither excuse nor extenuate what evills they have done but think and speak the worst of their sins they lay load upon themselves they hate Hy pocrisie and detest dissimulation it is a question whether they do more desire to be good or abhorre to seem only to be so B sil as he commendeth that sentence of Plato that seeming sanctity is double iniquity so hee justly condemneth that saying of Euripides I had rather seem to bee good than be so indeed That maxim of Machiavel is the same for sense that vertue it self should not be sought after but only the appearance because the credit is an help the use a cumber The pardoned finner is sanctified throughout washed not only from his sin the guilt and filth of it but his swinish nature also the love and liking of it he hath no mind to return to his vomit or wallowing in the mire saith R. Solomon here he saith not Resipiscam denuo peccabo vel peccabo resipiscam as R. David senseth it I will repent and then sin again or sin again and then repent This he knoweth to be incompatible with faith unfeigned and hope unfailable 1 Tim. 1.5 1 Joh. 3.3 Vers 3. When I kept silence i.e. Whilest I through guile of spirit for this leaven of Hypocrisie is more or lesse in the best hearts though it sway not there concealed my sin and kept the Devills counsel contenting my self with his anodines and false plaisters That old man slayer knoweth well that as sin is the soules sicknesse so confession is the soules 〈◊〉 and that there is no way to purge the sick soul but upwards He therefore holdeth the lips close that the heart may not disburden it self David by his perswasion kept silence for a while but that he found was to his ruthe and if he had held so it might have been to his ruine Men in pain of conscience will
is grievously angry with them and will surely and severely punish them and theirs after them To cut off the remembrance of them from the earth And so to crosse them in the thing that they most coveted viz. to renown themselves amongst men God writeth them in the earth in opposition to those whose names are written in Heaven Luk. 10. because they forsook the Lord the fountain of living waters Jer. 17.13 Vers 17. The Righteous cry c. This is often inculcated for our better assurance because we are apt to doubt if delayed See vers 6. Vers 18. The Lord is nigh unto them c. More nigh than the bark is to the Tree for he is with them and in them continually pouring the oyl of his grace into these broken vessells quorum corda pecc at a corum non amplius retinent sed ut vas fractum effundunt faith Aben-Ezra here whose hearts retain not their sins any longer but poure them out as water before the Lord. And saveth such as bee of a contrite spirit Such as are ground to pouder as it were with sense of sin and fear of wrath yet not without good hope of mercy These God delivereth out of their dangers and in fine bringeth them to eternall blessednesse Vers 19. Many are the troubles c. Dei sunt nuntii these are Gods messengers faith Kimchi and they seldome come single See Jam. 1.2 with the Note Sent they are also to the Wicked Psal 32.10 but on another errand and for another end The Righteous per angust a ad augustum per spinas ad rosas per motum ad quietem per procell as ad portum per crucem ad coelum contendunt through many tribulations they enter into Gods Kingdome Not so the Wicked their crosses are but a typicall Hell But the Lord delivereth him out of them all No Country hath more venemous Creatures none more Antidotes than Egypt so godlinesse hath many troubles and as many helps against trouble Vers 20. He keepeth all his bones Which are very many Perhaps saith Aben-Ezra here David had been scourged by the Philistines but his bones were not broken nor were our Saviours Joh. 19.36 Vers 21. Evill shall slay the Wicked For lack of such deliverance as vers 19. malum jugulat au thorem mali Their malice shall prove their mischief The Arabick hath it but not right mors impii pessima Aben-Ezra better senseth it thus One affliction killeth the Wicked when out of many God delivereth the Righteous Vers 22. The Lord redeemeth the soules of his servants Though to themselves and others they may seem helplesse and hopelesse yet they shall not perish in 〈◊〉 fins and for their sins as do the Wicked PSAL. XXXV VErs 1. Plead my cause O Lord We may safely pray the same when oppressed with calumnies and false accusations as now David was by Sauls Sycophants or as others think when he was in great heavinesse and even heart-sick after that Amnon had defiled Tamar and Absolom had slain Amnon his disaffected subjects such as Shimei insulted over him and said it was just upon him for the matter of Uriah and other miscarriages which they wrongfully charged him with See a promise in this case Isa 49.21 Fight against them c. Or devoure them that devoure mee for in Niphal only it signifieth to fight Vers 2. Take hold of shield and buckler Jehovab is a man of war Exod. 15.5 and so he is here stirred up to harness himself Not that he needeth weapons defensive as here or offensive as vers 3. for he can destroy his enemies sole nutu ac flatu with a nod or a blast But this is spoken after the manner of men and for our better apprehension of Gods readinesse to relieve his distressed ones Vers 3. Draw out also the spear viz. That thy contending and appearing for mee may appear to be sufficient and glorious And stop the way Heb. And stop viz. the doores as Gen. 19.6 10. 2 King 6.32 lest the malecontents come in and kill mee Or shut mee up from my persecutors that they find mee not like as afterwards God hid Jeremy and Baruch when sought for to the slaughter Say unto my soul I am thy salvation Facito ut haec animula te sibi test antem audiat c. Inwardly perswade my heart to firm affiance in thee amidst all mine afflictions Vers 4. Let them be confounded and put to shame Here David beginneth his imprecations which yet non maledicens dixit sed vaticinantis more praedixit saith Theodoret he doth not utter as cursing but as prophesying rather If we shall at any time take upon us thus to imprecate as we may in some cases we must see to it first that our cause be good Secondly that we do it not out of private revenge but meerly for the glory of God Thirdly ut ne voculam quidem nisinobis praeunte Dei non carnis spiritu effundamus that we utter not a syllable this way but by the guidance of Gods good Spirit Vers 5. Let them be as chaffe Facti sint à corde su◠fugitivi Let them flye before their own consciences restlesse and uncertain whither to turn themselves And let the Angel of the Lord chase them It may be understood both of the evill Angels and of the good ready at Gods command to do execution upon his enemies Chaffe driven before the wind may rest against a wall but where shall they rest who are chased by an Angel where shall the ungodly and the sinner appear 1 Pet. 4.18 Surely no where Vers 6. Let their way be dark and slippery Heb. Darknesse and slipperinesse If a man have neither light nor firm footing and a feirce enemy at his heeles See Jer. 23 1◠what shift can he make for himself The word rendred slippery is of a double form like that libbi secharchar my heart panteth or beateth about throbbeth Psal 38.10 to increase the signification The soul of a wicked man is as in a sling 1 Sam. 25.29 violently tossed about Vers 7. For without cause have they hid for mee c. The Wicked are so acted and agitated by the Devill their task-master that though they have no cause to work mischief to the Saints yet they must do it the old enmity Gen. 3. still worketh But this rendreth their destruction certiorem celeriorem more sure and more swift Vers 8. Let destruction come upon him at unawars i.e. Upon the whole rabble of them as if they were all but one man Or else he striketh at some chieftain amongst them Let his destruction be as suddain as signal Vers 9. And my soul shall be joyfull in the Lord This was that he aimed at in his foregoing imprecations viz. the glory and praise of God and not his own reaking his teen upon his enemies Vers 10. All my bones shall say Lord who is like unto thee Not my soul only but my body also shall joyn in this joyfull
wasted the Fig-tree Christ cursed so forcible is his curse Vers 37. Mark the perfect mâ—n c. As we must treasure up experiences our selves so we must stir up others to do the like There is a wo â—o such as consider not the operation of Gods hands Isa 5.12 For the end of that man is peace Though his beginning and middle may bee troublesome yet his end his after-and at least shall be peace He shall by death enter into peace rest in his bed Isa 57.2 Vers 38. But the transgressours c. Here the end is worse than the beginning Sin ever ends tragically The end of the wicked shall be cut off Their end is not death but destruction they are killed with death Rev. 2.23 life and hope end together Vers 39. But the salvation of the righteous c. 〈◊〉 ut paâ—oâ—i◠〈◊〉 coâ—â—lectar their salvation temporal and eternal is of the Lord so is also the destruction of the wicked as is here necessarily implied He is their strength c. That they faint not sink not under the heaviest burden of their light afflictions which are but for a moment Vers 40. And the Lord shall help them c. He shall He shall He shall Oh the Rhetorick of God! the safety of the Saints the certainty of the Promises PSAL. XXXVIII A Psalm of David to bring to remembrance Made purposely for a memorial both of what he had suffered and from what he had been delivered See 1 Chron. 16.4 Exod. 30.16 Lev. 2.2 6.15 Recordatâ—â—â— autem intelligitur miserie ex misericordia Psal 132. Isa 62.6 63.7 It is probable that David had so laid to heart the Rape of his Daughter Tamar the Murther of his eldest Son Amnon the flight of his next Son Absolom and other troubles that befell him Basil thinks Absoloms conspiracy Ahitophels perfidy Shimeies insolency c. that it cost him a great fit of sickness out of which hardly recovering he penned this and some other Psalms as the 35.39 40. but this especially for a Momento to imminde him of his own late misery and Gods never-failing mercy to him Both these we are wondrous apt to forget and so both to lose the fruit of our afflictions by falling afresh to our evil practices as Children soon forget a whipping and to rob God our Deliverer of his due praises like as with Children eaten bread is soon forgotten Both these mischiefs to prevent both in himself and others for we are bound not only to observe Gods Law but also to preserve it as much as may be from being broken David composed this Psalm for to record or to cause remembrance See the like title Psal 70. and for a form for a sick man to pray by as Kimchi noteth not to be sung for those in Purgatory as some Papists have dreamed Vers 1. O Lord rebuke me not in thy wrath He beginneth and endeth the Psalm with Petitions filleth it up with sad complaints wherein we shall finde him groaning but not grumbling mourning but not murmuring for that is not the guise of Gods people He beginneth with Eheu Jehova non recuso coargui castigari Correct me O Lord but with Judgement not in anger lest thou bring me to nothing Jer. 10.24 See Psal 6.1 with the Notes Vers 2. For thine arrows stick fast in me i. e. Sicknesses of body R. Obadiah Deus amatquod sagittat Aug. and troubles of minde Job 6.4 Psal 18.14 the Jew-Doctors say that he had a Leprosie for fix Months and that the Divine presence was taken away from him so that he complained not without cause But these were sagitta salut is saith Chrysostom Arrows of Salvation Love-tokens from the Lord not unlike Jonathans arrows 1 Sam. 20.36 and he had been fore-warned of them by Nathan the Prophet 1 Sam. 12 and so bore them the better Praevisa jacula minus forinnt Darts fore-seen are in a manner dintless And thine band presseth me sore Heb. Thou lettest down thy hand upâ—s me Now Gods hand is a mighty band 1 Pet. 5.6 and the weight of it is importable but that Vna eademque manus c. Vers 3. There is no soundness in my flesh because of 〈…〉 This was the immediate cause of Davids misery it came from â—ove displeased and 〈…〉 sins seldom â—â—â—pe better But blessed be our Almighty 〈…〉 who 〈◊〉 health out of sickness by bringing thereby the body of death into a Consumption Neither is there any rest in my bones â—is repetit mere lâ—gentium He saith the same thing twice as Mourners use to do but with an aggravation of his pain reaching to his very bones Because of my sin This was the remote cause of his present sufferings and is the true Mother of all mans miserie Now when these two Gods wrath and mans sin meet in the soul as physick and sickness in the stomack there must needs be much unrest till they be vomited up by confession T is as naturall for guilt to brâ—â—d disquiet as for putrid matter to brâ—â—d vermin Let God therefore be justified and every mouth stopped Vers 4. Sicut aquae praevalentes in quibus erat absorptus Kimchi For mine iniquities are gone over my head So that I am even overwhelmed by them and almost drowned in perdition and destruction The Gospel is post naeufragium tabula and assureth us that God hath cast all our sins into the bottom of the Sea and this keepeth the head of a sinking soul above water As an heavy burden How light soever sin seemeth in the committing it will lye full heavy even as a Talent of lead Zach. 5.7 or as an huge Mountain Heb. 12.1 A facie irae tuae A facie peccati mei A facie stulritiae meae when once we come to a sight and sense of it when Gods wrath and mans sin shall face one another as the former verse hath it according to the originall Vers 5. My wounds stink and are corrupt What his grief or disease was we read not some say the Leprosy some take all this allegorically the word rendred wounds Livores vibices turnices signifieth stripes scarres wailes mattery soares running ulcers the effects of the envenomed arrowes of the Almighty Could we but foresee what sin will cost us we durst not but be innocent That we do not is extream foolishnesse as David here acknowledgeth Because of my foolishnesse In not considering aforehand the hainousnesse of my sinâ—nor the heavinesse of the divine displeasure The word signifieth unadvised rashnesse Prov. 14.17 and t is probable he meaneth his great sin with Bathsheba wherein he was miscarried by his lusts to his cost See Psal 107.17 18. Because of my foolishnesse i.e. Quia non praveni Nathanons confessione saith R. Obadiah because I prevented not Nathans comming by a voluntary confession of my sin unto the Lord. Vers 6. I am troubled Heb. wryed I am bowed down c. Incurvus et prorsuâ— obstipus arroque vulâ—u squallidus
Solom a vengeance hath befallen him God for his foul offence hath put him over to the Devill to be tormented by a pestilentiall disease that will surely make an end of him So Genebrard that mad dog in the fourth book of his Chronology Anno Dom. 1564. reckoning up those diverse diseases whereof Calvin dyed all which was well known to be false addeth An Herodes terribilius animam Satana reddiderit equidens nascio whether Herod yeelded up his soul to the Devill in a more horrible manner Lib. 5. cap. 1. I know not With as little charity did Evagrius say of Justinian the great Law-giver ad supplicia justo Dei judicio apud inferos luenda profect us est he went to hell-torments Lib. de Miffi privats Anno 1533. when he dyed by Gods just Judgement And Luther of Oecolampadius se credere Occolampadium ignit is Satane telis hast is confossum â—ubitanea morte periisse tant â—â—e animis calestibus ire This false conceit is sufficiently confuted by the history of his life and death set forth by Simon Grynaus as also is that concerning Calvin by his life written by Beza and others Vers 9. Yea mine own familiar friend Heb. The man of my peace This was a great cut to David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Sophacles what greater wound can there be than a treacherous friend such as was Abitophel to David Judas to our Saviour Brutus to Julius Casar who was slain in the Senat-house with three and twenty wounds Ann Dom. 337 given for most part by them whose lives he had preserved Magnentius to Constans the Emperour who had formerly saved his life from the Souldiers fury Michael Balbus to the Emperour Leo Armenius whom he slew the same night that he had pardoned and released him This evil dealing made Socrates cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Friends there is hardly a friend to bee found and Queen Elizabeth complain that in trust she had found Treason and King Antigonâ—s pray to God to preserve him from his friends and King Alphonsus to complain of the ingratitude of his Favourites In whom I trusted So did not our Saviour in Judas for hee knew him better than so and therefore this clause is left out Joh. 13.18 where hee applieth this saying to himself Hieroâ—s and some others apply the whole Psalm to Christ and for that end they render these words actively Cui credidi to whom I entrusted or committed my ministery Who did eat of my bread My fellow-commoner with whom I had eaten little less than a bushel of Salt A mans enemies are many times those of his own house the Birds of his own bosom Judas dipt in the same dish with Jesus beâ—rayed him with a kiss Caveatur of culuns I scarioticuns Hath lifâ— up his heel against me Heb. Hath magnified the heel or the feet-sole sc to supplant me or to trample upon me or to spurn against me Metaphera ab equis calcitreâ—ibus saith Vatablus a Metaphor from unruly and refractory Horses See Judg. 15.8 it importeth contempt despite and cruelty Vers 10. But thou O Lord be merciful unte me As storms beat a Ship into the harbour so did mens misusages drive David to God and as Children meeting with hard measure abroad hye home to their Parents so here And raise mee up From off this bed of weaknesse and from under their feet of insolency and cruelty That I may requite them Not in a way of private revenge for that was utterly unlawfull and would not bear a prayer but of Justice as I am a King and a lawfull Magistrate The fear of this might happily make Ahitophel foreseeing that all would be naught on Absoloms side to save the hangman a labour Vers 11. By this I know that thou favourest mee This is the triumph of trust and the fruit of faithfull prayer ever answered sometimes before it is uttered sometimes in and sometimes after the act but we may be sure of an un-miscarrying return if we pray and not faint Luk. 18.1 even such as shall bring us word that God favoureth our persons Vers 12. And as for mee thou upholdest mee in mine integrity Which earth and hell had conspired to rob mee of but in vain through thy help My shield is yet in safety My faith faileth mee not nor yet mine innocency in regard of men or the Righteousnesse of my cause And settest mee before thy face for ever So that being never out of thy sight I cannot possibly be out of thy mind Confer 1 King 17.1 Vers 13. Blessed be the Lord God of Israel Thus he sweetly shutteth up this first book of the Psalmes as some distinguish with a patheticall doxology redoubling his Amen Fiat Fiat to shew his fervency and most earnest desire that God should be blessed by his whole Israel This was the custome of the Scribes to do saith Kimchi when they had finished any book The other four books of Psalmes as they are reckoned end in like manner From everlasting to everlasting i.e. From the beginning of the World to the end of it or as the Chaldee hath it from this World unto the World to come Amen and Amen So be it and so it shall bee Dictio est acclamationis approbationis confirmationis The Rabbines say that our Amen in the close of our prayers must not be first hasty but with consideration 1 Cor. 14.16 Secondly nor maimed or defective wee must stretch out our hearts after it and be swallowed up in God Thirdly nor alone or an Orphan that is without faith love and holy confidence The spirits of the whole prayer are contracted into it and so should the spirit of him that prayeth PSAL. XLII Maschil for the sons of Korah Korah and his complices were swallowed up quick by the earth in the Wildernesse for their gain-saying Num. 16. but some of his sons disliking his practice escaped and of them came Heman the Nephew of Samuel a chief singer 1 Chron. 6.23 Now to him and his Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nocumenta documenta was this and some other of Davids Psalms committed both to be kept as a treasure and to besung in the Sanctuary for comfort and instruction under affliction according to the signification of the word Maschil whereof See Psal 3â— title Vers 1. As the Heart panteth after the water-brooks Heb. As the Hind Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in females the passions are stronger saith an Interpreter here quicquid volunt valde volunt This Creature is naturally hot and dry De nat aniâ— 1.6 cap. â—â— about Autumn especially as Aristotle testifieth but when hunted extream thirsty Chrysostom and Basill say that she eateth Serpents and so is further inflamed by their poyson Now as the hunted and heated Hind glocitat breatheth and brayeth after the water-brooks Sopanteth my soul after Thee O God He saith Amo te Dâ— mine plus quam 〈◊〉 mos me Ben not after my former dignity and
greatnesse before Absolens disturbed mee and drove mee out though he could not but be sensible of such a losse we know what miserable moans Cicere made when fent into banishment how impatient Cato and many others were in like case so that they became their own deathsmen but after Thee Lord and the enjoyment of thy publick ordinances from which I am now alasse hunted and hindred After that Gods holy Spirit hath once touched a soul it will never be quier untill it stands pointed God-ward Vers 2. My Soul thirsteth for God More than ever it did once for the waâ—er of the Well of Bethelem and that because he is the living God the fountain of living waters that only can cooll and quench my desires Jer. 2.13 17.13 so as I shall never thirst again Joh. 4.14 whereas of all things else we may say Quo plus sunt pota plus sitiuntur aqua The Rabbines note here Ovid. Kimchi Aben-Ezra that David saith not so hungreth but so thirsteth my soul because men are more impatient of thirst than of hunger they can go diverse dayes without meat Curt ex Diodoro but not without drink Alexander lost a great part of his army marching through the Wildernesse of the Susitans by want of water When shall I come and appear before God Heb. And see the face of God viz. in his Tabernacle Eheu igitur quando tandem mibi miserrimo dabitur ut te in aede tua conspiciam These earnest pantings inquietations and unsatisfiable desires after God and his ordinances are sure signes of true grace But woe to our worship-scorners c. Vers 3. My tears have been my meat day and night Hunters say the Hart sheddeth tears or something like tears when he is pursued and not able to escape Hereunto David might allude Sure it is that as Hinds by calving so men by weeping cast out their sorrowes Job 39.3 Expletur lachrymis egeriturque dolor And Act. and Mon. 1457. Affert solatium lugentibus suspiriorum societ as saith Basil sighs are an ease of sorrow Of Mr. Bradford the Martyr it is reported that in the midst of dinner he used oft to muse having his hat over his eyes from whence came commonly plenty of tears dropping on his trencher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The better any are So Psal 80.5 the more inclined to weeping as David than Jonathan 1 Sam. 20. Here we have him telling us that his tears were his meat or his bread as Gregory readeth it and he giveth this reason that like as the more bread wee eat the dryer we are and the more thirsty so the more tears of godly sorrow we let fall the more we thirst after that living fountain springing from above Davids greatest grief was that he was banished from the Sanctuary and next to that the reproachfull blasphemy of his enemies hitting him in the teeth with his God as if not able or not willing to relieve him now in his necessity and bitterly upbraiding him with his hopes as altogether vain Whiles they continually say unto mee Where is thy God Violenti certe impetus saith Vatablus here these were violent shocks indeed and such as wherewith Davids faith might have been utterly overthrown had it not been the better rooted and withall upheld by the speciall power of the Spirit of grace Other of Gods suffering Saints have met with the like measure At Orleance in France as the bloody Papists murthered the Protestants they cryed out where is now your God what is become of all your prayers and Psalms now Let your God that you called upon save you if he can Mr. Clarks Gen. Martyrol P. 316. Others sang in scorn Judge and revenge my cause O Lord Others Have mercy on us Lord c. The Queen Mother of Scotland having received aid from France forced the Protestants for a while to retire to the High-Lands whereupon she scoffingly said where is now John Knox his God My God is now stronger than his yea even in Fife but her braggs lasted not long for within a few dayes Mr. Knox his life by Mr. Clark six hundred Protestants beat above four thousand French and Scots c. Gods Servants fare the better for the insolencies of their enemies who when they say where is now their God might as well say betwixt the space of the new and old Moon where is now the Moon when as it is never nearer the Sun than at that time Vers 4. When I remember these things viz. My present pressures compared with my former happiness Cic. de Fin. 1. 2. Sen. deben 1.4 c. 22. Miserum sanè est fuisse felicem The Epicures held but I beleeve they did not beleeve themselves therein that a man might be cheerful amidst the most exquisite torments Ex prâ—teritarum upluptatum recordatione by the remembrance of his former pleasures and delights David found this here but a slight and sorry comfort though he better knew how than any of them to make the best of it and his delights had been farre more solid and cordial I pour out my soul See Job 30.16 with the Note For I had gone with a multitude Heb. A thick croud or throng of good peole frequâ—â—ting the publick Ordinances and David in the head of them One rendreth it In umbra vel umbrella sicut mos est Orientalium ambulare umbrellis contra ardorem solis accommodatis I went with them to the house of God Lente Itabam I went with a gentle pace Gressâ—â— grallatorio He speaketh saith Vatablus of the order observed by the faithful when they went to the Sanctuary viz. in comely equipage singing praise to God Kimchi in 〈◊〉 Radiâ— and confessing his goodness Vers 5. Why art thou â—ast down O my soul Here David seemeth to be Homo divisus in duas partes saith Vatablus a man divided into two parts as indee devery new man is two men and what is to be seen in the Shulamite but as it were the company of two Armies Cant. 6.13 David chideth David out of his dumps So did Alice Benden the Martyr rehearsing these very words when she had been kept in the Bishops prison all alone nine weeks with bread and water and received comfort by them in the midst of her miseries Act. Monâ— 1797. And why art thou disquieted in me A good mans work lieth most within doors he hath more ado with himself than with all the world besides he prayeth oft with that Ancient Libera me Domine à malo homine meip so Deliver me Lord from that naughty man my self How oft do we punish our selves by our passions as the Lion that beateth himself with his own tail Grief is like Lead to the soul heavie and cold sinking it downward taking off the wheels of it and disabling it for duty like as a Limb that is out of joynt can do nothing without deformity and pain Keep up thy spirit therefore and watch against
of her Hence the Church is called Jehovali Shannonah the Lord is there Ezek. 48.35 there he hath set him up a Mercy-seat a Throne of Grace and paved his people a new and living way thereunto with the Bloud of his Son so that they may come boldly obtain mercy and finde grace to help in time of need Heb. 4.14 She shall not be moved Or not greatly moved Psal 62.2 in those great commotions abroad the world vers 2 3. This bush may burn but shall not be consumed and that by the blessing of him that dwelt in the bush Deut 33. Exo. 14.23 Begneth have-shugnah Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built shee is upon a rock Mat. 16.16 and so is every particular Beleever Mat. 7.25 And if at any time they be in distress God shall help her and that right early Heb. When the morning appeareth that is in the nick of time when help shall be most seasonable and best welcome Mourning lasteth but till morning Psal 30.5 the Church is invincible Vers 6. The Heathen raged Among themselves and against the Church Christ mystical as Psal 2.1 2. with great force and fury Quia ab ascenfore suo Damon◠perur gentur as Bernard giveth the reason because the Devil rideth them and spurreth them on The King doms were moved to remove and root out the Church but that will not be because in the thing wherein they deal proudly God is above them See those three sweet similitudes Zech. 12.2 3 6. He uttered his voyce Thunder-struck the enemies and saved his people by a Miracle of his mercy Psal 18.6 7. The earth melted Centra naturam suam quia est arida saith Aben-Ezra against the nature thereof for it is dry By the earth some understand the enemies who had almost filled the whole Land with their multitudes Vers 7. The Lord of Hosts is with us Even the Lord who commandeth far other Hosts and Armies than the enemy hath any and this they shall see by our Spiritual security The God of Jacob is our refuge Heb. Our high tower such as our enemies cannot come at When he calleth him the God of Jacob hee hath respect to the Promises saith Vatablus Gods Power and Goodness are the Churches Jachin and Boaz. Ver. 8. Come behold the Works of the Lord Venite videte God looks that his Works should bee well observed and especially when he hath wrought any great deliverance for his people Of all things hee cannot abide to bee forgotten What desolations he hath made in the earth How he hath dunged his Vineyard with the dead Carcasses of those wild Boars out of the Forrest that had infested it Those four mighty Monarchies had their times and their turns their rise and their ruine but the Church remains for ever Vers 9. He maketh Warres to cease As the Lord putteth the Sword in Commission bathing it in Heaven so he can quiet it and command it up at his pleasure He did so when Sisera was slain and when Sexnacherib The Church hath her Halcyous He breaketh the bow c. No weapon formed against thee shall prosper Isa 54.17 The Spanish Armada was set forth with infinite labour and expence but soon dispersed and defeated He burneth the Chariots Inquibus instrumenta bellica vel victualia pro militibus circumgestant saith Aben-Ezra i. e. their carriages for ammunition and provisions Vers 10. Be still and know c. q. d. As you must come and see vers 8. so come and hear what the Lord saith to those enemies of yours Cessate scitete Be still St and know Ex vestris saltem malis discite learn by what yee have felr that there is no contending with omnipotency I will be exalted asking you no leave c. Vers 11. The Lord of Hosts c. See vers 7. PSAL. XLVII A Psalm for the Sons of Korah Carmen triumphale saith Mollerus a Panegyrical Oration saith Beza written by David when top-full of most ardent zeal and sung by the Korites in that stately solemnity whereat he brought at length the Lords holy Ark into the City of David which gallant History is lively set forth 2 Sam. 6. 1 Chron. 15. And the use that David doth here make of it viz. concerning Christs Kingdom and the benefits thereby concerneth us as much or rather more than that ancient people The Rabbins with one consent say that this Psalm is to be understood De diebus Christi of the days of the Messiah who was prefigured by the Ark and should be the joy of all Nations Vers 1. O clap your hands all yee people As they used to do at their Kings Coronation 2 King 11.12 shew your joy for and interest in Christ your King by manifesting your righteousness and peace and joy in the Holy Ghost Other joys are mixt and dear-bought but this is sincere and gratuitous as the Prophet Isaiah setteth forth elegantly chap. 9.3 5 6 7. Shout unto God with the voyce of triumph Heb. Of shrilling gods praises are to be celebrated with all manner of chearfulness and we are to be vexed at the vile dulness of our hearts that are no more affected and enlarged hereunto seeing all causes of joy are found eminently in God and he is so well worthy to be praised Psal 18.3 Jews and Gentiles are here joyntly called upon joyfully to praise their Redeemer Vers 2. For the Lord most high is tirrible Amiable to his own terrible to his rebels This Son if not kissed will be angry Psal 2. This Lamb for a need can shew himself a Lion as he is the Father of Mercies so the God of Recompences c. and being most high hee can easily overtop and subdue the stoutest of his enemies He is a great King over all the earth As having taken possession by his wonderful Ascension of the universal Kingdom given him by his Father and gathered himselfa Church out of all Mankind which he wonderfully ruleth and defendeth against the rage of Earth and of Hell Vers 3. He shall subdue the people under us This was typified in the Government of the Israelites then ascendent in Davids days but fulfilled when Christ rode abroad on his white Horse the Apostles Conquering and to conquor Rev. 6. Quando Britannorum inaccessa Romanis loca Christo patuerint as Tertullian hath it Christ subdued the Britans and others whom the victorious Romans could never come at The Chaldee hath it he shall kill the people under us sc with the sword of the Spirit the Word when the Law came sin revived and I dyed Rem 7.9 The Hebrew is He shall speak the people under us that is he shall by the preaching of the Gospel powerfully perswade Japhet to dwell in the tents of Shem Gen. 9.27 Tremellius rendreth it Jun. ex Aben-Ezra R. Judah Cogit in caulam populos he gathereth the people into the fold viz. that there may be one Sheep-fold and one Shepherd as Joh. 10.16 Eph. 2.14 And the Nations
their lives leaving all behind them The Rabbines expound it they are spoyled of their understanding infatuated They have slept their sleep Their long Iron-sleep as the Poets call it of Death The destroying Angel hath laid them fast enough and safe enough And 〈◊〉 of the men of might Viri diviliâ—rum the vulgar rendreth it Men of riches such as are all 〈◊〉 but men of might is better these men of their hands could not finde their hands when Gods Angel took them to do Vers 6. At thy rebuke O God c. i. e. with thy mighty word of command and without any more ado God can nod men to destruction Psal 80.16 blow them into Hel Job 4.9 rebuke them to death as here do it with as much ease as he that swimeth spreadeth forth his hands to swim Isa 25.11 The Chaiâ—â— and the Horse The Chieftains of the Army Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Herodotus saith that 〈…〉 was written 〈…〉 〈…〉 is Gods Wrath revealed plainly and plentifully Rom. 1.28 and 〈◊〉 he oft appeareth for his people and out of an engine The earth feared All was 〈◊〉 as 〈◊〉 Thunder 〈◊〉 Vers 9. When God 〈…〉 Being stirred up as it were by the prayers of his people as vers 2 3. To save all the 〈◊〉 of the earth Who cease not to seek the Lord to 〈◊〉 righteousness and judgement Zeph. 2.3 Vers 10. Surely the wrath of man shall praise theâ— As when 〈…〉 army was destroyeth the Istraelites sang praise yea the Aegyâ—ians built Altars as Isa 19. God by his wisdom ordereth and draweth the blinde and brute motions of the worst Creatures unto his own honour as the Hiâ—ts-man doth the rage of the Dogge to his pleasure or the Mariner the blowing of the Wind to his voyage or the 〈◊〉 the heat of the fire to his Work or the Physician the bloud-thirstiness of the Leech to a Cure saith a Reverend man The remainder of wrath shalt thou restrain Heb. Shalt thou gird 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is curb and keep within compass The Greek hath it It shall keep holy day to thee that is cease from working or acting outwardly how restless â—oâ—ver it be within Vers 11. Vow and pay to the Lord A plain precept and yet Bellarmine saith Lib. 2. de Monach cap. 17 De cult Sanctor cap. 9. 〈…〉 est praeceptum As for vowing to Saints hee granteth that when the Scriptures were written the Church had no such custom Saint-worship then is but new worship Let all that he round about him All the neighbouring Nations and so they did after Ashurs overthrow 2 Chron. 32.21 23. To him that ought to be feared Heb. To fear that is to God the proper object of fear called therefore Fear by an appellative property Vers 12. He shall cut off the spirit of Princes Vindâ—â—â—iabit he shall slip them off as one would do a bunch of Grapes or a Flower between ones fingers easily suddenly Auferet de 〈…〉 as he dealt by 〈◊〉 Princes He is terrible to Kings Enemies to his Church as most Kings are PSAL. LXXVII A Psalm of Asaph Or for Asaph Davids melancholy Psalm some call it made by him when he was in grievous affliction and desertion Out of which he seeketh to wind by earnest Prayer by deep Meditation upon Gods former favours and unchangeable nature and lastly by calling to minde Gods wondrous works of old both in proving and in preferving his Church and chosen Vers 1. I cried unto God with my voyce c. I prayed instantly and constantly and sped accordingly No faithful prayer is ineffectual Vers 2. In the day of my trouble The time of affliction is the time of supplication Psal 50.15 My fore 〈◊〉 in the night Heb. My hand was poured out that is stretched out in prayer or wet with continual weeping Non fuit remisse nec 〈◊〉 in lectum And ceased not Or was not tired in allusion belike to Moses his hands held up against Aâ—â—leck though My soul refused to be comforted I prayed on though I had little heart to do it as Daniel afterwards did the Kings work though he were sick or though with much infirmity whilst I rather wrangled with God by cavelling objections than wrastâ—ed with him as I ought to have done by important prayer Vers 3. I remembred God and 〈…〉 troubled 〈…〉 for God seemed to be angry and to cast out my prayers this made mee mourn and little less than 〈◊〉 My 〈…〉 With sense of Sin and seat of Wrath. This was a very grievous and dangerous temptation such as we must pray not to be â—â—d into or at least 〈◊〉 to be left under 〈…〉 Vers 4. 〈…〉 That I cannot speak Cura lâ—â—es loguuntur ingâ—ntes stupent Vers 5. I have considered the days of old What thou diddest for Adam Abraham Israel in Aegypt c. all which was written purposely that we through patience and comfort of the Scriptures might have hope See Deut. 32.7 Vers 6. I call to remembrance my Song in the night i. e. My former feelings and experiments being glad in this scarcity of comfort to live upon the old store as Bees do in winter I commune with mine own heart Psal 4.4 see there And my spirit made diligent search For the cause and cure of my present distempers Vers 7. Will the Lord cast off for ever No not at all though the extremity and length of the Psalmists grief put him upon these sad Interrogatories with some diffidence touching the Nature and Promise of God Will he be favourable no more So the Devil and carnal reason would have perswaded him and did haply for a time But this very questioning the matter sheweth he yet lay languishing at Hopes Hospital waiting for comfort The Soul may successively doubt and yet beleeve Vers 8. Is his mercy clean gone for over They that go down into the pit of Despair cannot hope for Gods truth Isa 38.18 but so doth not any Saint in his deepest desertions Doth his promise fail for evermore Hath he retracted his Promises recalled his Oracles confirmed with Oath Seal No he will not suffer his faithfulness to fail nor alter the thing that is gone out of his mouth Psal 89.33 Vers 9. Hath God forgotten to be gracious So it seemeth sometimes to those that are long afflicted and short-spirited But what saith the Prophet Can a Woman forget her sucking childe that she should not have compassion on the Son of her womb Hâ—yt Geor. yea they may forget they may prove unnatural and grow out of kind as Medea and those Suevian women who threw their young Children at the Romanes under the conduct of Drusus Son in Law to Augustus instead of Darts yet God will not forget his people Isa 49.15 Indeed he can as soon forget himself and change his nature Hath he in anger shut up his tender mercies These things the Psalmist speaketh not as utterly despairing but as one couragiously wrastling against an
see He saith formeth because there are many formes or species in the eye continually and as the optick vertue in thy eye seeth all and is seen of none so doth God much more All Davids wayes were in Gods sight all Gods lawes in Davids sight Psal 119.168 Vers 10. He that chastiseth the Heathen shall not he correct Qui totis gentibus non parcit vos non redarguet He that punisheth prophane Nations that know him not shall he spare you Amos 3.2 Shall not tribulation and anguish be upon the Jew first Rom. 2.9 The Chaldee thus paraphraseth He that gave a law to his people shall he not punish them when they transgresse it He that teacheth man knowledge Shall not be know is to be supplied to make sense The Psalmist seemeth so displeased at mens doubting or denying of this that he could not perfect his sentence through passion of mind Some causes indeed do give that which themselves have not as the lifelesse heaven inliveneth the dull whetstone sharpeneth But here it is far otherwise and woe be to such as act not accordingly Isa 29.15 Vers 11. The Lord knoweth the thoughts of man that they are vanity Or worse that they are ever weaving spiders webs or else hatching Cockatrice eggs Isa 59.5 This sentence St. Paul allegeth against the Worlds wizzards 1 Cor. 3.20 who the wiser they were the vainer they were Rom. 1.21 As Austin writing to a man of great paris saith Ornari abste Diabolus quarit the Devill would fain bee tricked up by thee Vers 12. Blessed is the man whom thou chastenest c. And thereby effectest that his vain thoughts lodge not within him Jer. 4.14 but that the wicked forsake his wayes and the unrighteous man his thoughts and return to thee c. Isa 55.7 Feri Domine feri said Luther strike whiles thou pleasest Lord only to thy correction adde instruction Vt quod noceat doceat See my Love-tokens And teachest him out of thy law Lashing him but withall lessoning him ut resipiscat serviat tibi corde perfecto saith Kimchi here that he may repent and serve thee with an upright heart for which purpose affliction sanctified is of singular use Crux voluntat is Dei schola morum disciplina felicitatis meditatorium gau dii Spiritus sancti officina breviter bonorum omnium thesaurus saith Brentius on Job 33.16 Vers 13. That thou mayest give him rest Here usually but hereafter certainly Mors arumnarum requies was Chaucers Motto those that dye in the Lord shall rest from their labours Mean-while they are chastened of the Lord that they may not be condemned with the World 1 Cor. 11.32 Vntill the pit be digged for the wicked Untill the cold grave hold his body and hot Hell hold his soul Vers 14. For the Lord will not cast off his people Though he cast them into the furnace of affliction The wicked he bringeth into misery and there leaveth them to come off as they can Ezek. 22.20 29.5 Not so the Saints Zach. 13.9 Isa 43.2 Heb. 13.5 Nor for sake his inheritance Because His. Senecai Patriam quivis ama 〈◊〉 quia pulchram sed quia suam All love their own Vers 15. But judgement shall return unto Righteousness All shall be set to rights and every one have his due according to Rom. 2.6 7 8 9 10. if not sooner yet at the day of judgement without fail Some give this sense severity shall be changed into mercy the rigour of the law to the clemency of the Gospel Others thus judgement shall return to Righteousness that is to its own place licet defertur judicium non aufertur And all the upright in heart shall follow it viz. In their affections they are carried out after it earnestly desiring that dear day when God will unriddle his providences and clear up his proceedings with the sons of men Some read shall follow him that is God being brought home to him by their afflictions they shall follow the Lamb whithersoever he goeth Not so every loose ungirt Christian or profligate professor Vers 16. Who will rise up for mee q.d. But a very few fast friends find I at Court Jonathan excepted Some there are that will sprinkle mee with Court-holy-water as they say give glozing speeches but 't is little that they will do and yet lesse that they will suffer for mee Faithfull friends saith One are gone on pilgrimage and their return is uncertain Vers 17. Except the Lord had been my help He loveth to help at a pinch he usually reserveth his hand for a dead lift See 2 Tim. 4.16 17. My soul had almost dwelt in silence i.e. In the dark cloisters of death The Greek and Latin Translators render it In Hell Vers 18. when I said my foot slippeth I stand on a precipice and shall be down Hypotyposis est Thy mercy O Lord held mee I have subsisted meerly by a miracle of thy mercy by a prop of thine extraordinary pitty and patience Vers 19. In the multitude of my thoughts within mee My perplexed intricated insnarled intertwined as the branches of a tree cogitations and ploddings upon my daily sufferings when I know not what to think or which way to take to Thy comforts delight my soul The Beleever is never without his cordiall he hath comforts that the World wots not of The good Lantgrave of Hessen being held prisoner for a long time together by Charles the fift Emperour said that he could never have held it out so but that he felt the divine consolations of the Martyrs August Martyr etiam in catena gaudet c. saith Austin Crux inunct a est saith Bernard Godlinesse hath many crosses and as many comforts like as Egypt hath many venemous Creatures but withall many Antidotes against them Vers 20. Shall the throne of iniquity have fellowship with thee Shall Tyrants and Oppressours who do exercise regiment without righteousness intitle thee to their wicked proceedings and go unpunished See Isa 36.10 with 37.36 the Throne or Tribunal is called The holy place Eccles 8.10 wo then to those that pollute it Which frameth mischief by a Law As did the Primitive Persecutors with their bloudy Edicts against Christians and the Popish Bishops or whose Laws that of Politian was verified Inventum Actiae dicuntur jura Draconis Vers est fama nimis nil nisivir us habent Some render it Praeter vel contra legem beside or against Law Vers 21. They gather together Heb. Run by troops as Theeves do Against the soul Which they would gladly destroy if it lay in their power This the Popish persecutors oft attempted but God hath better provided Mat. 10.28 Vers 22. But the Lord is my defence Heb. My high place where I am set out of their reach Vers 23. And he shall bring upon them c. See Psal 7.15 16. PSAL. XCV VErs 1. O come let us sing unto the Lord It is thought by this beginning that this Psalm was not
men and other earthly creatures might have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pindarâ—â— â—iseth it for the satisfying of their thirst and for other necessary uses This is Davids Philosophy and his son Solomon saith the same Eccles 1.7 Though Aristotle assign another cause of the perennity of the fountains and rivers Vers 11. They give drink to every beast A great mercy as we have lately found in these late dry years 1653 1654. wherein God hath given us to know the worth of water by the want of it Bona sunt à tergo formosissima The wild-asses Those hottest creatures Job 39.8 9 10 11. Vers 12. By them shall the souls of the heaven Assuetae ripis volueres fluminis alveâ— Virg. Which sing among the branches Most melodiously many of them therefore it is reckoned at a judgement to lose them Jer. 4.25 and 9 10. Vers 13. He watereth the hils from his chambers That is from his clouds he giveth water to hills and high places where Wells and Rivers are not The earth is satisfied with the fruit of thy works i.e. With the rain of thy clouds dropping fatness Vers 14. He causeth the grass to grow for the cattel Hee caused it to grow at first before cattel were created Gen. 1.11 12. And so he doth still as the first cause by rain and dew from heaven as the second cause And herb for the service of man Ad esum ad usum for food physick c. Gen. 1.29 Green herbs it seemeth was a great dish with the Ancients which therefore they called Holus ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristippus told his Fellow-Philosopher who fed upon them If you can please Dionysius you need not eat green herbs He presently replied If you can eat green herbs you need not please Dionysius and be his Parasite That he may bring forth food out of the earth Alma parens Tellus Labour not for the meat that perisheth but for the meat c. Job 6.37 Vers 15. And wine that maketh glad That hee may the more cheerfully serve his Maker his heart being listed up as Jehosaphats was in the wayes of obedience Judg. 9 13. Prov. 31.6 7. And oyl to make his face to shine The word signifieth Oyntments of all sorts whereof see Pliny lib. 12. and 13. These man might want and subsist But God is bountifull And bread which strengtheneth c. In nature Animantis cujusque vita est fuga were it not for the repair of nutrition the natural life would be extinguished The Latines call bread Panis of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be cause it is the chief nourishment Vers 16. The trees of the Lord are full of sap Heb. are satisfied viz. with moisture sucked by their roots out of the earth plentifully watered whereby they are nourished grow mightily and serve man for meat drink medicine c. The Cedars of Lebanon These are instanced as tallest and most durable Gods Temple at Jerusalem was built of them and so was the Dâ—vils temple at Ephesus for he will needs be Gods Ape Vers 17. Where the birds make their nests Each according to their natural instinct with wonderful art As for the Stork That Pietaticultriâ— as Petronius calleth her and her name in Hebrew soundeth as much because she nourisheth and cherisheth the old ones whereof she came whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genetricum senectam invicem educant Plin. Ciconiis pietas eximia inest Solin Vers 18. The high hills are a refuge These wild but weak creatures are so wise as to secure themselves from violence when pursued they run to their refuges and should not we to God for the securing of our comforts and safe-guarding of our persons Vers 19. He appointed the Moon for seasons Most Nations reckoned the year by the Moon rather than by the Sun The Sun knoweth his going down As if he were a living and intelligent creature so justly doth he observe the Law laid upon him by God and runs through his work See Job 38.12 Vers 20. Thou makest darkness Which though it be dreadful yet is it useful and in the vicissitude of light and darkness much of Gods wisdome and goodness in to bee seen We must see that we turn not the day into night nor night into day without some very special and urgent occasion Vers 21. The young Lions roar Rousing themselves out of their dens by night and then usually seizing upon what prey God sendeth them in for they are at his and not at their own finding And seek Like as the young Ravens cry to him Psal 147. implication only See Joel 1.18 20. Vers 22. They gather themselves together viz. into their dens and lurking holes smitten with fear of light and of men A sweet providence but little considered Vers 23. Man goeth forth unto his work His honest imployment in his particular place and calling whe the manual or mental eating his bread in the sweat either of his brow or of his brain Vntil the evening That time of rest and refreshment The Lord Burleigh William Cecil when he put off his gown at night used to say Ly there Lord Treasurer and bidding adieu to all state affairs disposed himself to his quiet rest Vers 24. O Lord how manifold c. q. d. They are so many and so great that I cannot recount or reckon them up but am even swallowed up of wonderment All that I can say is that they are Magna mirifica In mans body only there are miracles enough betwixt head and foot to fill a volume The earth is full It is Gods great purse Psal 24.1 Vers 25. So is this great and wide sea Latum manibus id est siâ—â—bus yet not so great and wide as mans heart wherein is not only that Leviathan some special foul lusts but creeping things innumerable crawling bugs and baggage vermine Wherein are things creeping innumerable Far more and of more kinds than there are on earth Vers 26. There go the ships The use whereof was first shewed by God in Noahs Ark whence afterwards Audex Iapeti genus Japhets off-spring sailed and replenished the Islands There is that Leviathan Whereof see Job 41. with Notes Vers 27. These wait all upon thee The great House-keeper of the world who carvest them out their meet measures of meat and at fit seasons Of thee they have it Per causarum concatenationem Vers 28. That thou givest them they gather Neither have they the least morsel of meat but what thou castest them by thy providence Turcicum imperium quantum quantum est nibil est nisi panis mica quam dives pater-familias projicit canibus saith Luther Thou openest thy hand By opening the bosome of the earth thou richly providest for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 29. Thou hidest thy face i. e. Thou withdrewest thy favour thy concurrence thine influence they are troubled or terrified a cold sweat sitteth upon their limbs animam agunt they shortly expire
might see that he was Lord of all the four Elements Vers 33. He smote their Vines else and their Figtrees Of the fruitfulness of these trees in Egypt strange things are reported by Solinus and others but this extraordinary hail mingled with fire marred them in the Spring when they promised great store of fruit trusis botris baccis And brake the trees Yea brained men and beasts that were abroad as Moses addeth Vers 34. He spake and the Locusts came These are called Gods great army and their terrible invasion is graphically described Joel 3 4 5 c. Vers 35. And did eat up all the herbs All that the fiery hail had not blasted and beaten down And devoured the fruit of their ground But not yet the fruit of their bodies that plague was reserved to the last to shew Gods long-suffering and loathness to destroy men Vers 36. He smote also all the first-born This he did last of all the next spring after the first plague inflicted non nisi câ—actus as that Emperor once said when he subscribed a writ for execution of a certain Malefactor The chief of all their strength Et ubi non erat primogenitus moritur epitropus say the Hebrews where was not a first-born there the steward died so that there was no house in Egypt without a dead corps as there are few amongst us without many dead souls Vers 37. He brought them forth also with silver and gold Which they had dearly earned in Egypt but could not get till God the right owner of all set them in a course Exod. 12.35 36. dispencing with his own Law There was not one feeble persen but all able and fit for their journey Viatico firma valetudine instructi Vers 38. Egypt was glad when they departed For they said we are all dead men Exod. 12.33 The Devil for like cause spake Christ fair to be rid of him Mar. 1. For the fear of them fell upon them God can make the very name and countenance of his servants fearful to their oppressors Vers 39. He spread a cloud It must needs be a very large one that could cover such an army from the extraordinary heats there For the Deserts of Arabia are extreme hot both by reason of the climate and also of the sands reflecting the Sun-beams So still upon all the glory the Church shall be a covering Isa 4.5 And fire to give light c. A fiery pillar against the error terror and danger of the darkness See Neb. 9.19 Vers 40. The people asked Not as suppliants but as male-contents and therefore had what they asked with a vengeance And satisfied them with the bread of heaven Never was any Pâ—ince in his greatest state so served as these miscreants were and yet we fare better than they in Gods holy Ordinances Vers 41. He opened the rock Set it abroach giving them pluviam â—scatilem petram aquatilem as Tertul. hath it De patient They ran in the dry places Per deserta Sinis Tzinis saith Junius See 1 Cor. 10.4 Vers 42. For be remembred his holy promise Holy that is firm and inviolable Heb. The word of his holiness that is his sacred and gracious ingagement whereby he had made himself a voluntary debtor to Abrahams posterity And Abraham his servant To whom he had passed his promise four hundred and thirty years before Nullum tempus occurrit Regi Vers 43. And be brought forth his people with joy According to his promise made to Abraham and according to the time they were afflicted so were they comforted Psal â—0 15 Vers 44. And gave them the lands of the heathen God doth not his work to the halves he will perfect that which concerneth us Psal 138.8 and preserve all his unto his heavenly Kingdome 2 Tim. 4.18 And inherited the labour of the people Their Cities Towns Villages Fields Vineyards all done to the hand of the Israelites We shall also enter into our Masters joy Mansions made ready for us c. Vers 45. That they might observe his Statutes Here the Psalmist sheweth the final cause of all the service of God what should be the result his praise Praise yee the Lord Loquitur ad prudentes saith Aben-Ezra This he speaketh to those that are wise For high words become not a fool saith Solomon PSAL. CVI. VErs 1. Praise yee the Lord Though scattered among the heathen and in a sorrowful condition vers 47. In prosperity praise the Lord saith Austin and it shall increase upon thee In adversity praise him and is shall be better with thee O give thanks unto the Lord c. This verse was say some the foot or tenor of the Song in many sacred hymns For his mercy indureth for ever Even to those also that have sinned against his goodness Vers 2. Who can utter c. i.e. To the just worth of them None can they are fitter to be admired than possible to be uttered It is enough that we do what we can toward the work God accepteth according to that a man hath and not according to that he hath not 2 Cor. 8. he taketh it for no small praise when we thus acknowledge him to be above all praise Who can shew forth all his praise Surely none canâ— David saith he will Psal 9.1 Quis fando exptâ—mat but soon found his utter inability for according to thy Name O Lord so is thy praise faith he in another Psalm The best way is as here in the insuing verses to submit to Gods justice and to implore his mercy and to study integrity vers 3 4 5.6 Vers 3. Blessed are they that keep judgement c. That are of right principles and upright practices this is real and substantial praising of God Thankâ—-doing is the proof of Thanks-giving and the good life of the thankful is the life of thankfulness Those that say God a thank only and no more are not only contumelious but injurious And be that doth righteousness So preaching forth the vertues or praises of God who hath called him into his marvellous light 1 Pet. 2.9 Jun. and composing his whole course velut spectatum aliquod simulachâ—um documentum laudiâ— ejus constans atque perpetuum Vers 4. Remember me O Lord with the favour c. The Psalmist would have favour and special favour mercies and sure mercies proper to Go is peculiar and with these he would be remembred grace he would find such as might help in time of need Heb. 4.16 God remembred Noah Gen 8.3 Your heavenly Father knoweth that hee have need of these things Mat. 6. Though our Ark be driven in a tempestuous sea yet it shall neither sink nor split while we sail in the thoughts of God O visit me with thy salvation A gracious spirit will not be satisfied with low things common mercies Vers 5. That I may see the good of thy chosen Vt videam in bonum that I may see it and partake of it have
though an heathen could say Inter caetera providentiae uivina opera boc quoque dignum est admiratione c. Among other works of the Divine providence this is admirable that the winds lye upon the Sea for the furtherance of Navigation c. Vers 26. They mount up to heaven they go down c. An elegant hypolyposis or description of a storm at Sea like whereunto is that in Virgil. Tollimur in coelum curvate gurgite iidem Subducta admanes imos descendimus undâ Tollimur in câ—â—â—um nanc 〈◊〉 tadimus undas Their soul is melted because of trouble They are ready to dye through sear of death Junius understandeth it of extreme vomiting as if they were casting up their very nâ—â—â—ts Anocbarses for this cause doubted whether he should reckon Marriners amongst the living or the dead And another said that any man will go to Sea at first I wonder not but to go a second time thither is little better than madness Vers 27. They reel to and fro c. Nutart nautae vacillant cerebro pedibus And are at their wits end All their skill and strength faileth them at once they can do no more for their lives Heb. All their wisdome is swallowed up that is the art of Navigation is now to no use with them Vers 28. Then they cry unto the Lord Then if ever Hence that speech of One Qui nescit oraâ—e discat navigate He that cannot pray let him go to Sea and there he will learn See vers 6. Vers 29. He maketh the storm a calm He that is God Almighty whose the Sea it and he made it Psal 100. not the Pagans Neptune or the Papagans St. Nicholas So that the waves thereof are still If therefore the voluptuous humors in our body which is but as a cup made of the husk of an Acorn in respect of the Sea will not be pacified when the Lord saith unto us Be still every drop of water in the Sea will be a witness of our monstrous rebellion and disobedience Vers 30. Then are they glad because they be quiet All is husht on the sudden as Mat. 8.26 both their fears and the Seas outrages being quickly reduced to a peaceable period So he bringeth them to their desired haven This is more than they then wished for God is many ties better to men than their prayers Vers 31. Oh that men would c. See vers 8. Vers 32. Let them exalt him also in the Congregation c. i.e. In all publick meetings Ecclesiastical and Civil Vers 33. He turneth vivers into a wilderness Hitherto the Psalmist hath set forth Gods good providence in delivering men from divers deaths and dangers now hee declareth the same in his just and powerful transmutations in nature whilst according to the good pleasure of his will he changeth mens condition either from good to evil or from evil to good beyond all expectation It is even He that doth it whatsoever a company of dizzy-headed men dream to the contrary as One phraseth it It is God who dryeth up those Rivers whereby the land was made fat and fertile Isa 41.17 Vers 34. fruitful land into barrenness Heb. Salâ—â—ess See Luke 14.34 35. Deut. 29.23 Jud. 9.45 Sals beendeth barrenness by eating up the lat and moisture of the earth Some think the Psalmist here alludeth to Sodâ—me and her sisters turned into the dead Sea For the wickedness of them that dwell therein Hereof Judea is at this day a noble instance besides many parts of Asia and Africa once very fruitful now since they became Mabemetan dry and desert Judea saith One hath now onely some few parcels of rich ground found in it that men may guess the goodness of the cloath by the fineness of the shreds Greece which was once Sol sal gentium saith Another terrarum flos fons lite rarum nunc vel Priams miserands manus nunc in Graecia desideremus Graeciam 't is nothing like the place it was once Vers 35. He turneth the wilderness c. Some place a again God to shew his power and providence of steril maketh to become fertil Polâ—â—ia for instance and other Northern Countries Germany and France were of old full of Woods and Lakes as Cesar and Tacitus testifie now 't is otherwise So in America at this day So divers desert places of Egypt and Ethiopia when once they became Christian became fruitfull Vers 36. And there he maketh the hungry to dwell As our English and other Plantations in America where sundry poor people get fair estates That they may prepare a City The building of Cities is of God and so is their conservation Vers 37. And sow the fields and plant vineyards These are noble imployments such is the ancient Patriarchs we re much in and the most honorable among the Romons as Coriolanus M. Curius Cate Major c. Our forefathers if they could call any one Bonum colonum a good husbandman they thought it praise enough saith Cicero Which may yield The thankful earth yeelding by Gods blessing her gratum onus full burden to the laborious tiller Vers 38. He blesseth them also c. See Prov. 10.12 Psal 127.1 Jam. 4 15. They are out that rest in natural causes Vers 39. Again they are minished Minorati sunt This also is of the lord who hath treasuries of plagues and cannot be exhausted Vers 40. He poureth contempt c. See Job 12.21 24. with the Notes Poena tyrannoram est contemptus exilium nex saith Genebrard All their policy or King craft cannot save them Vers 41. Yet setteth be abe poor The godly poor as he did David And maketh him families like a flock of sheep which multiply exceedingly in a short space Vers 42. The righteous shall see it and rejoyce It shall cheer them up to see that the reigns of Government are in Gods hand and to behold such love in such providence And all iniquiry shall stop her mouth Shall be down in the mouth as we use to fay See Job 5.16 and have her tongue chambered Vers 43. Whose is wise Heb. who is wise q d. not many Rari quippe boni Exclamatio querulatoriâ— Piscat None but those that observe providences and lay up experiences which if men would do they might have a Divinity of their own were they but well read in the story of their own lives Even they shall understand c. And as for those providences that for present he understandeth not rejicit in Dei abyssâ—s he beleeveth there is a reason for them and that they shall one day be unridled PSAL. CVIII VErs 1. O God my heart is fixed For the five first verses of this Psalm see the Notes on Psal 57.7 8 9 10 11. And for the eight last see the Notes on Psal 60. vers 5 6 7 8 9 10 11 12. PSAL. CIX A Psalm of David Written by him usque adâ—â— terribili bâ—rrifica eratiom saith Beâ—â—â— in such terrible terms as
present wheresoever present The Heavens have a large place but they have one part here and another there Not so the Lord hee is not commensurable by the place but every where all-present But the Earth hath hee given Or let out as to his Tenants at will for he hath not made them absolute owners to do therein what they will and to live as they list Yee have lived in pleasure on the Earth and been wanton Jam. 5.5 A heavy charge Calvin tells of a loose fellow that used in his cups to alledge this text Vers 17 The dead praise not Therefore bee active for God while wee are upon Earth where for this hee give thus life and livelihood See Psal 6.6 Vers 18 But wee will blesse the Lord For if hee lose his praise in us hee will lose it altogether and so all things will come to nothing quod abfitâ— PSAL. CXVI VErs â— I love the Lord Heb. I love because the Lord hath heard c. Vox abrupta ecliptica an abrupt concise ecliptical expression betokening an inexpressible unconceiveable passion or rather pang of love such as intercepteth his voice for a time Saâ—â—â—beo Tremel till recollecting himself and recovering his speech hee becometh able to tell us not only that hee loveth or is well satisfied but also why he loveth and is all on a light flame as it were viz. Because hee hath heard my voice Though but an inarticulate incondite voice Lam. 3.56 Thou hast heard my voice hide not thine ear at my breathing at my cry And my supplications My prayers for grace when better formed and methodized Vers 2 because hee hath inclined his ear As loth to lose any part of my prayer though never so weakly uttered therefore hee shall have my custome Psal 65.2 O thou that hearest prayer unto thee shall all flesh come As long as I live Heb. in my dayes that is say some whilst I have a day to live Others sense it thus In the time of my affliction confer Psal 137.7 Lam. 1.21 which by the word dayes hee noteth to bee of long continuance Vers 3 The sorrows of death compassed mee See Psal 18.4 5. Pictura poetica ingentium periculorum Sorrows or pangs and those deadly ones and these compassed mee as a bird in a snare or a beast in a grin The pains of Hell or the griefs of the grave gat hold Heb. Found mee as Num. 32.23 I found trouble and sorrow Straits inextricable cause sorrows inexplicable The word signifieth such sorrow as venteth it self by sighing Isa 35.10 51.11 Vers 4 Then called I upon the name of the Lord That strong Tower whereto the Righteous run and are safe Prov 18.10 Others have other refuges the witch or Endor the god of Ekron the arm of flesh c. O Lord I beseech thee Ana blandiontis deprecantis particula The Psalmist here hath a sweet way of insinuating Sic Nâ—ì Philem. 20. Rev. 1.7 and getting within the Lord which oh that wee could skill of Deliver my soul q.d. It is my soul Lord my precious soul that is sought after oh deliver my soul from the sword my darling from the power of the dog Psal 18.20 Vers 5 Gracious is the Lord c. Gracious God is said to bee and mercifull that wee despair not Righteous also that wee presume not Or faithfull in performing his promises as 1 Joh. 1.9 and this was Davids comfort amidst his sorrows Vers 6 The Lord preserveth the simple Heb. The perswasible opposed to the scorner Prov. 19.25 the plain-hearted opposed to the guilefull 2 Cor. 1.12 11.3 Rom. 16.19 the destitute of humane help that committeth himself to God and patiently resteth on him for support and succour Psal 102.1 17. I was brought low Or drawn dry I was at a great under at a low ebbe I was exhausted or emptied as a pond strengthlesse succourlesse clean gone in a manner And hee helped mee The knowledge that David had of Gods goodnesse was experimentall See the like Rom. 8.2 A Carnal man knoweth Gods excellencies and will revealed in his word only as wee know far Countries by Maps but an experienced Christian as one that hath himself been long there 1 Cor. 2.14 15 16. Vers 7 Return unto thy rest O my soul The Psalmist had been at a great deal of unrest and much off the hooks as wee sayâ— Now having prayed for prayer hath vim pacativam a pacifying property hee calleth his soul to rest and rocketh it asleep in a spirituall security Oh learn this holy art Acquaint thy self with God acquiesce in him and bee at peace so shall good bee done unto thee Job 22.21 Siâ— Sabbathum Christi Luth. For the Lord hath dealt bountifully with thee Of Sertorius it is said that hee performed his promises with words only And of the Emperour Pertinax that he was magis blandus quam beneficus rather kind spoken than beneficiall to any Hinc dictus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noâ— so the Almighty Vers 8. For thou hast delivered my Soul c. The better to excite himself to true thankfullnesse hee entreth into a particular enumeration of Gods benefits It is not enough that wee acknowledge what God hath done for us in the lump and by whole-sale See Exod. 18.8 how Moses brancheth out Gods benefits So must we rolling them as Sugar and making our utmost of them Vers 9. I will walk before the Lord Indefinenter aâ—bulabo I will not onely take a turn or two with God go three or four steps with him c. but walk constantly and in all duties before him with him after him Hypocrites do not walk with God but halt with him they follow him as a Dog doth his Master till hee comes by a carrion they will launch no further out into the main than they may be sure to return at pleasure safe again to the shore In the land i.e. here in this world called also the light of the living Psal 56.13 and 52.5 Job 28.13 Vers 10. I beleeved therefore have I spoken Fundamentum et fulcrum vera spei est fides viva Hope is the daughter of faith but such as is a staff to her aged mother and will produce a bold and wise profession of the truth before men as also earnest prayer to God It is as the Cork upon the Net though the lead on the one side sink it down yet the Cork on the other keeps it up Some translate the words thus I beleeved when I said I am greatly afflicted I beleeved when I said in my haste all men are Lyars q. d. Though I have had my offs and my ons though I have passed through several frames of heart and tempers of soul in my tryals yet I beleeved still I never let go my hold my gripe of God in any perturbation Vers 11. I said in my haste in my heat trepidation concussion out-burst Saints may have such as being but men subject to like passions and as
Sanctuary-men continens pro contento Hearts and hands must both up to Heaven Lam. 3.41 and God bee glorified both with spirits and bodies which are the Lords 1 Cor. 6.20 And bless the Lord Like so many earth'y Angels and as if yee were in Heaven already say Vers 3 The Lord that made Heaven and Earth And therefore hath the blessings of both lives in his hand to bestow See Num. 6.24 Bless thee out of Zion They are blessings indeed that come out of Zion choice peculiar blessings even above any that come out of Heaven and Earth Compare Psal 128.5 and the promise Exod. 20.24 In all places where I put the memory or my name I will come unto thee and bless thee PSAL. CXXXV VErs 1 Praise yee the Lord praise yee Praise praise praise When duties are thus inculcated it noteth the necessity and excellency thereof together with our dulness and backwardness thereunto O yee Servants of the Lord See Psal 134.1 Vers 2 Yee that stand in the house See Psal 134.1 In the Courts Where the people also had a place 2 Chron. 4.9 and are required to bear a part in this heavenly Halleluiah Vers 3 Praise the Lord for the Lord is good scil Originally transcendently effectively hee is good and doth good Psal 119.68 and is therefore to bee praised with mind mouth and practice For it is pleasant An angelicall exercise and to the spirituall-minded man very delicious To others indeed who have no true notion of God but as of an enemy it is but as musick at funerals or as the trumpet before a Judge no comfort to the mourning wife or guilty prisoner Vers 4 For the Lord hath chosen God 's distinguishing grace should make his elect lift up many an humble joyfull and thankfull heart to him And Israel for his peculiar treasure Such as hee maketh more reckoning of than of all the World besides The Hebrew world here rendred peculiar treasure seemeth to signifie a Jewell made up of three precious stones in form of a triangle Segullâ—h 〈◊〉 dici Sâ—gol 〈…〉 The Saints are Gods Jewels Mal. 3.17 his ornament yea the beauty of his ornament and that set in Majesty Ezek. 7.20 his royall Diadem Isa 62.3 Vers 5 For I know that the Lord is great As well as good vers 3. This I beleeve and know Job 6.69 saith the Psalmist and do therefore make it my practice to praise him And that our Lord is above all Gods Whether they bee so deputed as Magistrates or reputed as Idols Vers 6 Whatsoever the Lord pleased This the Heathens did never seriously affirm of any their dunghill deities sure it is that none of them could say I know it to bee so De diis utrum sint non ausim affirmare said one of their wise men Vers 7 Hee causeth the Vapours Not Jupiter but Jehovah See Jer. 10.13 Hee is the right Nubâ—coga Maker of the Metcors whether fiery aiery or watery Job 26.8 9 28.26 27 37.11 15 16. 38.9 See the Notes there Hee maketh lightenings for the Rain Or With the Rain which is very strange viz. that fire and water should mingle and hard stones come cut of the midst of thin vapours Hee bringeth the winde out of his treasuries Or Coffers store-houses where hee holdeth them close prisoners during his pleasure This the Philosopher knew not and thence it is that they are of so diverse opinions about the winds See Job 36.27 28 c. Job 37. throughout Vers 8 Who smote the first-born of Egypt And thereby roused up that sturdy rebell Pharaoh who began now to open his eyes as they say the blind mole doth when the pangs of death are upon him and to stretch out himself as the crooked Serpent doth when deadly wounded Vers 9 Who sent tokens and wonders Vocall wonders Exod. 4.8 to bee as so many warning-peeces Vers 10 Who smote great Nations Who by their great sins had greatly polluted their land and filled it with fiâ—th from one end to another Ezra 9.11 And slow mighty Kings Heb. Bony big mastiff fellows quasi â—ssâ—tâ—s five 〈◊〉 as the word signifieth Vers 11 Sihon King of Amorites A Giant like Cyclops And Og King of Bashan Of whom the Jews fable that being one of the 〈◊〉 Giants hee escaped the flood by riding affride upon the Ark. Vers 12 And gave their lands for an heritage Which hee might well do as being the true Proprietary and Paramount Vers 13 Thy Name O Lord c. Else O nos ingratos Vers 14 For the Lord will judge his people Judicabit id est vindicabit hee will preserve them and provide for their wel-fare And hee will repent himself This is mutatio rei non Dei effectus non affectus Some render it Hee will bee propitious Others hee will take comfort in his Servants See Judges 10.16 Vers 15 16. The Idols of the Heathen See Psal 115.4 5 6 c. Vers 17 Neither is there any breath in their mouths If they uttered Oracles it was the Devil in them and by them As for those statues of Daedalus which are said to have moved Aristot Diod. Sic. Plato spoken and run away if they were not tyed to a place c. it is either a fiction or else to be attributed to causes externall and artificiall as quick-silver c. Vers 18 They that make them c. See Psal 115.8 Vers 19 Bless the Lord And not an Idoll Isa 66.3 as the Philistines did their Dagon and as Papists still do their hee-Saints and shee-Saints Vers 20 Yee that fear the Lord Yee devout Proselytes Vers 21 Blessed bee the Lord out of Sion There-hence hee blesseth Psal 134.3 and there hee is to bee blessed Which dwelleth at Jerusalem That was the seat of his royall resiance per inhabitationis gratiam saith Austin by the presence of his grace who by his essence and power is every where Enter praesenter Deus hic et ubique potenter PSAL. CXXXVI VErs 1 O give thanks unto the Lord This Psalm is by the Jews called Hillel gadel the great Gratulatory See Psal 106.1.107.1.118.1 For his mercy endureth for ever His Covenant-mercy that precious Church-priviledge this is perpetuall to his people and should perpetually shine as a picture in our hearts For which purpose this Psalm was appointed to bee daily sung in the old Church by the Levites 1 Chron. 16.41 Vers 2 For his mercy endureth for ever This is the foot or burthen of the whole song neither is it any idle repetition but a notable expression of the Saints unsatisfiableness in praising God for his never-failing mercy These heavenly birds having got a note record it over and over In the last Psalm there are but six verses yet twelve Hallelujahs Vers 3 O Give thanks to the Lord of Lords That is to God the Son saith Hierâ—â— as by God of Gods saith hee in the former verse is meant God the Father who because they are no more but one God
only it is added Vers 4 To him who alone doth great wonders Wondrous things the Creature may do but not wonders mira sed non miracula God alone is the great Thâ—umaâ—â—rgus that is wonder-worker Vers 5 To him that by wisdome c. Singulari ingenio summa industria yet without tool or toil See Heb. 11.10 with the Note Vers 6 To him that stretched out the earth c. A perpetuall mercy in all earthly Creatures as is elsewhere set forth Gen. 1.9 Psal 24.2 Vers 7 To him that made great lights Without which wee should have no more comfort of the air wee breath on than the Egyptians had in that three-dayes darkness Now the Sun and Moon are called great Luminaries not great stars or bodies for the Sun is less than some stars and the Moon is least of all first for the excellency of light which these two do more abundantly impart to the earth and secondly for the effects they work the Sun by his access making all green and flourishing and the contrary by his recess the Moon by his various aspect causing humors and marrows to increase or decrease c. Vers 8 The Sun to 〈…〉 the day Heb. For the rulings by day 〈◊〉 by his light 〈…〉 bodies 〈…〉 ruledomes and therefore in no wise to have been worshipped Vers 9 The Moon and stars to rule by night For by day they all veil to the Sun from whom also they borrow much of their light The Moon hath her name in Hebrew from moisture as refreshing the earth with her cool influences and thrusting forth precious things therein Deut. 33.14 Vers 10 To him that smote Egypt See Psal 135.8 Vers 11 And brought out Israel viz. By that last plague for the former would not do God will have the better of his enemies for the good of his people for it is not fit that hee should lay down the bucklers first Vers 12 And with a stretcht-out arm A metaphor from souldiers exercising their arms with utmost might and sleight Vers 13 To him which divided the red Sea Into twelve severall parts say the Jews for the twelve Tribes to pass thorow Vers 14 And made Israel to pass c. It is many times hail with the Saints when ill with the wicked Abraham from the hill seeth Sodom on fire Vers 15 But overthrew Pharaoh Praecipitavit pitcht him in headlong having before paved a way for him Subito tollitur qui diu toleratur Vers 16 To him which led his people As an horse that they should not stumble Isa 63.13 as a Shepheard his sheep providing for them so as never was any Prince so served in his greatest pomp Vers 17 To him which smote great Kings Great as those times accounted them when every small City almost had her King Canaan had thirty and more of them Great also in regard of their stature and strength for they were of the Giants race Deut. 3. Amos 2. Vers 18 And slew famous Kings Magnificos sumptâ—osos fastuosos arrogantes Vers 19 20. â—ee Psal 135.11 Sihons Country was afterwards called Decapolis and the Metropolis of it Scythopolis Joseph de bel l. 3. c. 2. Vers 21 22. And gave See Psal 135.12 Josh 12.7 hee paid them well for their pains after that hee had made use of their sword and service against those sinners against their own souls Vers 23. Who remembred us in our low estate Still God helpeth those who are forsaken of their hopes vindictae gladium miserationis oleo emollit as Nicephorus saith Vers 24 And hath redeemed us Or Broken us off pulled us away as by violence for they would never else have loosed us This is priori major misericordia a greater mercy than the former saith Kimchi to redeem is more than to preserve Vers 25 Who giveth food to all flesh Food agreeable to their severall appetites and temperaments suitable and seasonable Vers 26 O give thanks unto the God of Heaven His mercy in providing Heaven for his people is more than all the rest PSAL. CXXXVII VErs 1 By the rivers of Babylon Tigrâ—s Euphrates for the land of Shinar where Babel was founded and afterwards Babylon built was as most Geographers think a part of the Garden of Eden fruitfull beyond credulity but to the poor captives all this was no comfort when they remembred the desolations of their Country and the loss of their former liberty The bird of Paradise they say once taken and encaged groaneth uncessantly till shee dye There wee sat down yea wee wepâ— Hee sitteth alone and keepeth silence because hee hath born it upon him saith Jeremy of the Mourner Lam. 3.28 who is much in meditation so were these bewailing bitterly their sin and misery with their bowels sounding as an harp Isa 16.1 where if one string bee touched all the rest sound When wee remembred Zion The former solemnities the present desolations Vers 2 Wee hanged out harps Harps wee had and knew how to handle them the Jews were famous Artists noted for their skill specially in Poetry Musick and Mathematicks but wee had little mind to it as now the case stood with us Hoâ—â—â— lib. 3. Od. 26. our Country lying desolate our selves could not bee but disconsolate Barbiton his paries habeâ—it Vers 3 For there they required of us a song scil In disdain and derision of our Religion q.d. Will yee sing no more holy songs in honour of your God hath hee utterly cast away all care of your wel-fare and you the like of his service Have you never a black Sanctis to sing us or cannot you sing care away c where are your wonted ditties â—eza the words of a song Ehodum bellos nobis illos vestrâ— Sionis modules cantillate And they that wasted us Cumulatores nostri vel Concumulatores nostri vel homines ejulatuum nostrorum they that made us howl singing as Isa 52.5 Or In suspensionibus nostris â—socr after that wee had hanged up our harps as vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sing us one of the songs of Zion Wherewith yee were wont to praise God So Baltasar abused the bowls of the Sanctuary So the bloody-Persecutors at Orleance as they murthered the Protestants required them to sing Judge and revenge my cause O Lord and have mercy on us Lord c. Vers 4 Shall wee sing the Lords song c No for that were to prophane holy things and as Nazianzen speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And besides they had as much mind to bee merry then and thus as Sampson had to play before the Philistines Musick in mourning is not more unseasonable than unsavoury When our Edward the third had the King of Scots and the French King both prisoners together here in England hee held royall justs and feasted them sumptuously After supper perceiving the French King to bee sad and pensive hee desired him to bee merry as others were To whom the French King answered as here How shall wee
for an Hypocrite and a Belialist Some render it O that thou wouldest slay them in as much as they hate mee for my zeal and forwardness to turn the wheel of Justice over them and to give them their due and condign punishment for for mine own part I cannot abide them but bid them Avaunt with Depart from mee yee bloody men Yee that dare to destroy so goodly a peece of Gods handy work as man is above described to bee See Gen. 9.6 Or yee that seek to double undo mee first by detraction and then by deadly practice See Ezek. 22.9 In thee are men that carry tales to shed blood Vers 20 For they speak against thee wickedly Inasmuch as they speak against mee Tua causa erit mea caâ—sa said Charles the fifth Emperour to Jutius Pflugiâ—â— who complained hee had been wronged by the Duke of Saxoâ—y so saith God to every David This Luther knew and therefore wrot thus to Melancthon Causa ut sit magna magnus est actor auctor ejus neque enim nostra est The cause is Christs and hee will see to it and us Moses told the people that their murmurings were not against him but against the Lord Exod. 16.8 As unskilfull hunters shooting at wild beasts kill a man sometimes so whilst men shoot at Christians they hit Christ And thine enemies take thy name in vain Whilst they would despoil thee oâ— thine omnipresence omnipotence c. casting thee into a dishonourable mould as it were and having base and bald conceits and speeches of thee and thine Kimchi interpreteth it of Hereticks those false friends but true enemies to God of whom they make great boasts as did the Gnosticks Manichees Novatians and alate the Swenkfeldians who stiled themselves the Confessours of the Glory of Christ and many of our modern Sectaries Vers 21 Do not I hate them O Lord And therefore hate them because they hate thee This the Hebrews understand of Hereticks and Apostates See a like zeal in that Angel of Ephesus Rev. 2.2 And am not I grieved Or irked made ready to vomit at as at some loathsome spectacle fretted vext Vers 22 I hate them with a perfect batred That is unfeignedly and with a round heart saith one for this only cause that they are workers of iniquity It was said of Antony hee hated a Tyrant not Tyranny and of Craessus hee hated a covetous man not covetousness It may as truly bee said of an Hypocrite Hee hates sinners not sins these hee nourisheth those hee censureth David was none such and yet as something mistrusting his own heart hee thinks good to adde Vers 23 Search mee O God and know my heart Look into every corner and cranny and see whether it bee not so as I say viz. that I hate wicked men meerly for their wickedness and for no self-respect have I thus cast down the gauntlet of defiance unto them and bidden them battel Wee should not rest saith a Reverend man in our hearts voice nor accept its deceitfull applause But as once Joshuah seeing the Angel examined him Art thou 〈◊〉 out side or on the adversaries so should wee deal in this case yea beg of God to do it for us and do it thoroughly as here this is a sure sign of 〈◊〉 void of all 〈◊〉 Vers 24 And see if there bee any wicked way in mee Heb. Any way of pain 〈◊〉 of grief or of 〈◊〉 any course of sin that is grievous to God or man Quae spirâ—â—â—â— tuum veâ—â—t â—â— Psal 7â— Aboâ—â— Ezra A Saint alloweth not of any wickedness walloweth not in it maketh it not histrade is not transformed into sins image his 〈…〉 but as in right â—ine or Honie it is continually cast out The good heart admitteth not the 〈…〉 any sin Sin may cleave to it as dross to silver but it entreth not into the frame and constitution it is not weaved into the texture of a good mans heart there is no such way of wickedness to bee found in him no such evill heart of unbelief as to depart away from the living God Heb. 3.12 There is no time wherein hee cannot say as 〈◊〉 1â— â—â— Pray for us for wee trust wee have a good conscience in all things willing to please God And lead mee in the way everlasting Heb. In the way of eternity or of antiquity that good old way Jer. 6.16 traced by Adam Abraham Moses c. and that leadeth to Heaven Rid my heart of those remnants of Hypocrisie and help mee to perfect 〈◊〉 in the fear of God â— Cor. 7.1 PSAL. CXL VErs 1 Deliver mee O Lord from the evill man Made of malice in which is steeped the venom of all vices Preserve mee from the violent man Man of violences who vulture-like Levit. 11.10 liveth by rapine Such were Saul and his Sycophants Vers 2 Which imagine mischiefs in their heart Where the Devil worketh night and day as a mintman as a Smith in his forge or an Artificer in his shop A godly man is said to have right thoughts Prov. 12.5 and that his desires are only good chap. 11.23 An evill man is called a man of wicked devices Prov. 12.2 14 17. being ingeniose nequam wittily wicked as it was once said of C. Curio the Roman Lawyer They are gathered together for war Heb. They gather wars as Serpents gather poison to vomit out at others Coaceruant praelia q. d. sunt tanquam tube belli Vers 3 They have sharpened their tongues like a Serpent Which by reason of his sharp tongue striketh more deeply Adders poison Venenum Payados R. Solomon readeth Spiders poison others Aspes Vipers Malice turneth men into Serpents saith Chrysostom Vers 4 Keep mee Who am thus sought and set for but thou canst rescue mee To over-throw my goings Pracipitare to hurl mee down head-long Vers 5 The proud have hid a snare c. They are restless to ruine mee adding all kind of craft to their cruelty Vers 6 I said unto the Lord Danger drove David home to God as bug bears do little Children to their Parents Vers 7 In the day of battel Heb. Of armour for battel David never had any with Saul but declined it Vers 8 Grant not O Lord c. For if they should bee 〈◊〉 competes Masters of their desires they would bee intolerably insolent so as to say Our high hand and not the Lord hath done all this Deut. 32.27 Vers 9 As for the head The chieftain the ring-leader Dâ—â—g or Saul himself Or thus Let mischief cover the heads of my besiegerâ— Let it fall upon their pates as Psal 7. Similitude est a sacreficiis 〈…〉 execrabantur Vers 10. Let burning coals fall upon them Conflagrant 〈…〉 Haec 〈◊〉 vâ—ta quam vaticinia Vers 11 Let not an evil-speaker Heb. A man of tongue whereof Peraldus reckoneth up four and twenty severall 〈◊〉 A world of wickedness St. James calleth it chap. 3. Evil shall 〈◊〉 the 〈◊〉 man The Angel of death
shall hunt him into Hell saith the Chaldâ—â— Of the black-birds 〈◊〉 is made bird-lime to catch him â— Marâ—â—s was slain with the sword hee made when 〈◊〉 was a Cutler 〈◊〉 â—â—â—â—â— peâ—ire 〈◊〉 est was Juliâ—â—s Mâ—â—â—â— Gods Judgements against sinners are â—â—thered from themselves as a foul 〈◊〉 with an arrow feathered from her own body Vers 12 I know For I have a promise for it and that 's infallible Vers 13 Shall 〈◊〉 Hee shall have no other cause 〈…〉 When the 〈…〉 shall 〈…〉 Job 23.16 PSAL. CXLI VErs 1 Lord I cry unto thee No distress or danger how greatsoever shall stifle my faith or stop my mouth but make mee more earnest and my prayers like strong streams in narrow strains shall bear down all before them Make haste unto mee Lest help come too late Vers 2 Let my prayer bee set forth before thee as incense Faithfull prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Daâ—asen the ascension of the heart to God Dim de fide In this incense how many sweet spices are burned together by the fire of faith as humility hope love c all which come up for a memoriall before God Act. 10.4 and the Saints as Manoahs Angel ascend up in the flame and do wonderously Judg. 13.19 20. whilst their pillars of smoak are perfumed with myrrhe and frankincense with all powders of the spice-Merchant Cant. 3.6 that is with the merits and mediation of Jesus Christ Heb. 9.24 those sweet odours poured into the prayers of Saints Rev. 5.8 8.4 for want whereof the incense of the wicked is abomination Isa 1.13 as stinking of the hand that offereth it As the evening Sacrifice The sacrificium juge that was offered every morning and evening Exod. 29.39 Numb 28.4 in reference to that immaculate Lamb of God slain from the beginning for an offering and a sweet smelling savour Ephes 5.2 Chrysostom telleth us that the Greek Church made use of this Psalm in their evening-Liturgie Vers 3 Set a Watch O Lord before my mouth Orat pro patientia saith One here hee prayeth for patience lest by giving himself leave to over-lash hee make the matter much worse The best patience long tryed and hard put to 't may miscarry to its cost Keep the door of my lips That it move not creaking Dal pro Deleth per Apoâ—cpâ—n pocâ—icam and complaining as on rusty hinges for want of the oil of joy and gladness David had somewhat to do with his tongue as wee see Psal 39.1.3 and when hee had carted the Ark how untowardly spake hee as if the fault were more in God than himself that there was such a breach made in Uzzah 1 Chron. 15.2 It was but need therefore thus to pray Vers 4 Incline not my heart Out of the abundance of the heart the mouth speaketh For the better ordering of his words therefore hee prayeth not to be delivered up to Satan and to his own hearts lust as hee was 1 Chron 21.1 with 2 Sam. 24.1 for God tempteth no man but the Devill and his own concupiscence Jam. 1.13 14. but to bee bent the better way by Gods over-powering efficacious grace and to bee stablished with his free Spirit To practise wicked works The Vulgar rendreth it ad excusandas excusationes in peccatis to frame excuse for mine offences but that when I have over-lasht Gnalaâ— significat operaticut occasione pratexâ—u causa I may confess and forsake and so finde mercy And let mee not eat of their dainties Their murthering morsels of iniquity The Chaldeeâ— expoundeth iâ— of their songs at banquets or their tid-bits and baites whereby Sauls courtiers sought to insnare him Vers 5 Let the Righteous smite mee c. In case I do offend in word or deed let mee never want a faithfull reprover who may smite mee as with a hammer so the word signifieth reprove mee sharply Prov. 23.35 Zech. 13.5 Tit. 1.13 cuttingly as the Apostles word importeth yet mildly and lovingly Gal. 6.1 Prov. 9.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19.25 25.12 with soft words but hard arguments It shall bee a kindnesse David thought the better of Nathan for so roundly reproving him 2 Sam. 12. and made him of his Councill 1 King 1. Peter thought the better of Paul for dealing so plainly with him at Antioch Gal. 2. and maketh honourable mention of him and his writings 2 Pet. 3. T is said of Gerson that great Chancellour of Paris that 〈◊〉 râ— alia tantopâ—â—â— laetaretur In vita Johâ—â— Gerson quam si aâ— aliquo fraterne charitarive redargueretur hee rejoyced in nothing so much as in a friendly reprehension great pitty it was that none bestowed a shiâ—ing on him for being so active against John Hâ—â— and Hierâ—â— of Pragus at the councill of Constance Of Queen Anne Bullen it is reported that shee was not only willing to bee admonished but required her Chaplains freely and plainly to tell her of whatsoever was amiss Mr. Clark Matryroloâ—â— p. 78. Her Daughter Queen Elizabeth was well pleased with Mr. Deerings plain dealing who told her in a Sermon that once shee was Tanquam â—vis but now Tanquam indemita juvenca as an untamed Heifer and speaking of the disorders of the times These things are so said hee and you sit still and do nothing c. It shall bee an excellent oil Heb. A head-oil such as they poured on their friends heads and that was of the best Which shall not break my head My heart it may Or Let him not make it â—ail my head let him not cease to do mee this good office daily I shall count it a courtesie and requite it with my best prayers for him in his greatest necessity For yet my prayer also shall bee in their calamity I will not curse them for their good counsell raile at them for reproving mee or insult over them in misery as justly met withall but pray for them and prize them as my best friends Vers 6 When their Judges are overthrown As I like just reprehensions so I suffer unjust Persecutions from the Grandees of the Nation who shall shortly bee dejected from their dignity and dashed as it were against the rocks And then They shall hear my words The common people that have been seduced by their evil Rulers to think the worst of mee shall be brought to a right understanding of things and undeceived so that they shall set by those words of mine that they have vilipended and sleighted Vers 7 Our bones are scattered at the graves mouth i. e. I and company are in a dying condition free among the dead yea if taken wee should be put to most cruel deaths Non una simplici morte contenti sunt hewn in peeces or pulled limbmeal and left unburied and our dead bodies mangled by a barbarous inhumanity as wood-cleavers make the shivers flye hither and thither This is the perillous case of mee and my partisans Vers 8 But mine eyes